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fTllEOLCGieALSEMlMEvI 

Princeton,  INT.  J.  V 


^^  -  ^; — nzj'CTC-"-.  ■^'^  Tf—       sg  - 


Case,  Division i 

'i         Shelf,  Section I 


VI 


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PARABLE 


OF    THE 


RICH  MAN  AND  LAZARUS; 

ILLUSTRATED 

IN    NINE    LECTURES, 

DELIVERED    IN     THE 

FIRST   UNIVERSALIST    CHURCH 

IN  PORTLAND,  MAINE,  1833. 


BY  MENZIES'^RAYNER, 

PASTOR    OF    SAID    CHURCH. 


BOSTON  : 
PUBLISHED  BY  MARSH,  CAPEN  «&  LYON. 

1833. 


Entered  according  to  Act  of  Congress, '" /^JXl^J^^'y 
Maesh,  Capkn  &  Lvos,  and  in  the  Clerk's  office  of  the  District 
Court  of  Massachusetts. 


Printed  by  Kane  &.  Co. 

127  Washington  Street. 


PREFACE. 


The  following  Lectures  were  delivered  in  the  Universalist 
Church,  in  Portland,  on  Sunday  evenings,  in  May,  June, 
and  July,  1833.  In  compliance  with  the  wishes  of  many 
who  heard  them,  they  are  now  given  to  the  public,  without 
material  alteration.  It  will  be  perceived  that  the  style  is 
that  of  discourses  intended  for  the  pulpit,  and  is  therefore 
more  free  and  diffusive  than  if  designed  only  for  the  press. 
This  it  was  thought  best  not  to  alter,  since  it  is  calculated 
to  render  the  work  more  intelligible,  if  not  more  interesting, 
to  the  mass  of  readers. 

The  common — we  might  say  orthodox — exposition  of  the 
parable  has  been  particularly  noticed,  and  the  reasons  given 
for  dissenting  from  it,  totally  and  unequivocally.  The 
context,  embracing  several  chapters,  has  been  carefully 
examined  and  illustrated.  This  particularly  increased  the 
number  of  the  Lectures  much  beyond  what  was  originally 
contemplated.  It  gave  occasion,  however,  to  illustrate 
many  other  parables  and  important  passages,  which  it  is 
hoped  will  be  found  interesting  and  useful.  Indeed,  we  had 
the  satisfaction  to  observe,  on  their  delivery,  that  the 
congregation,  which  was  crowded  through  the  whole  course, 
discovered  no  impatience  or  want  of  attention. 


IV  PREFACE. 

It  is  not  claimed  that  these  Lectures  contain  many  ideas 
in  relation  to  this  noted  parable,  which  are  entirely  new, 
and  which  no  others  had  ever  thought  of.  The  course 
taken,  however,  in  the  illustration  is  more  extended,  and 
more  minute  than  usual  ;  for  it  was  an  especial  object  to 
render  the  whole  subject  plain  and  easy  of  comprehension 
to  every  capacity. 


To 
HOSEA  BALLOU,  of  Boston, 

AND 

WALTER  BALFOUR,  of  Charlestown,  Mass  : 
This  little  volume  of  Lectures  is  respectfully  inscribed, 
by  their  Brother  in  the  Ministry  of  Reconciliation, 
and  in  the  faith  of  God's  universal  love. 

The  Author. 


LECTURE   L 

LUKE  xvi.  31. 

'■'  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuad- 
ed, though  one  rose  from  the  dead." 

This  is  the  close  of  the  parable  or  history,  as  it  has 
been  variously  called,  of  the  Rich  Man  and  Lazarus. 
It  has  been  considered,  and  very  justly,  an    important 
portion  of  the  teachings  of  our  blessed  Saviour ;    and  it 
appears  to  have  been  so  considered  by  many  writers  and 
religious  teachers,  particularly  on  account  of  the   clear 
and  undeniable  testimony  it  is  thought  to  contain,  in 
support  of  the  doctrine  of  endless  sufferings  in  a  future 
state.     The  advocates  of  that  doctrine  constantly  appeal 
to  the  representation  here  given   by  our   Saviour,   as 
furnishing,  in  their   opinion,  irrefragable  proof  of  the 
correctness  of  this  article  of  their  faith.     This  renders 
an    honest  and   careful   examination    of  the    passage, 
peculiarly  important  and  interesting.    Such  an  examina- 
tion we  purpose  to  bestow  upon  it  in  this  discourse,  and 
some  succeeding  ones. 

This  parable,  so  often  referred  to,  by  preachers  and 
writers,  is  generally  illustrated  in  a  very  summary 
manner;  in  which  has  been  taken  for  granted,  that  the 
commonly  received  meaning  and  application  of  it  is 
unquestionably  correct ;  and  those  who  have  given  it  a 
more  studied  and  careful  examination,  have  usually 


8 

done  it  in  the  compass  of  a  single  discourse.  We  have 
thought  that  a  still  more  particular  and  extended  illus- 
tration of  it  might  be  satisfactory  and  useful. 

If  it  shall  appear  that  this  noted  parable,  or  repre- 
sentation, gives  no  just  support  or  countenance  to  the 
tremendous  doctrine  of  unending  woe  and  misery,  the 
advocates  of  that  doctrine  will  be  essentially  circum- 
scribed in  their  alleged  proofs  of  its  authenticity  ;  and 
may  well  despair  of  establishing  it  upon  the  solid  founda- 
tion of  revealed  truth,  or  as  a  radical  and  component 
part  of  that  gospel,  through  which,  life  and  immortality 
have  been  brought  to  light. 

I  shall  not  take  up  much  time,  at  present,  in  agitating 
the  question,  whether  this  account  of  the  rich  man  and 
Lazarus  is  a  real  history,  or  a  parable  ;  but  shall  leave 
it  to  be  decided,  or  inferred  from  the  succeeding 
illustration.  If  it  is  a  real  history,  then  the  facts  stated 
must  be  understood  literally  as  described,  and  according 
to  the  common  intent  of  the  language  employed.  If  it 
be  a  parable,  then  the  representation  is  not  real,  but 
figurative  ;  the  circumstances  and  events  described,  are 
symbolical;  and  the  language  that  of  metaphor.  And 
this,  we  expect,  will  very  clearly  appear  to  be  the  case. 

We  shall  first  proceed  to  consider  individually  the 
different  characters  given  to  these  two  men,  the  rich 
man  and  the  beggar  ;  and  then  notice  how  they  are 
said  to  have  been  disposed  of,  by  which  we  trust  it  will 
be  manifest,  that  the  whole  description  has  reference  to 
the  present  life  only ;  and  that  no  part  of  it  relates  to 
the  condition  of  mankind  in  another  world.  Now  if 
this  shall  appear  to  be  the  case,  it  will  be  evident  that 
it  is  an  entire  perversion  and  misapplication  of  the 
passage,  to  quote  it  in  support  of  the  doctrine  of  punish- 
ment and  suffering,  in  a  future  state  of  existence. 


RAYNEIl's   LECTURES.  9 

We  are  aware  that  it  would  grieve  our  brethren 
of  the  clergy  of  different  denominations,  to  be  deprived 
of  the  aid  of  this  "s^ori/,"  as  Dr.  Adam  Clark  calls  it, 
which  they  have  found  so  convenient,  and  so  much  to 
their  purpose,  in  contributing  to  the  eloquence  of  those 
terrible  descriptions  of  wrath  and  ruin — fire  and  fiends, 
and  undying  tortures,  which  have  been  found  to  give 
such  animation  and  effect  to  camp  and  protracted 
meetings  ;  and  without  which,  I  fear  it  would  not  be 
uncharitable  to  suspect,  that  the  religious  zeal  of  many 
would  abate  more  than  half  its  fervor. 

We  proceed  to  notice  the  different  descriptions  given 
of  the  two  men,  in  the  parable  under  consideration.  It 
commences  by  saying,  "  there  was  a  certain  rich  man, 
which  was  clothed  in  purple  and  fine  linen,  and  fared 
sumptuously  every  day."  This  is  the  whole  account 
that  is  given  of  this  man's  character  and  circumstances, 
ft  is  obvious  to  remark,  that  he  is  charged  with  no 
crime,  not  even  with  a  single  impropriety ;  nor  with 
the  neglect  of  any  one  duty.  Now,  if  our  Saviour  was 
about  to  set  forth  the  certainty,  and  the  endless  duration 
of  human  misery,  in  a  hell  of  fire  in  a  future  state,  is  it 
not  very  singular  and  unaccountable,  that  he  should 
designate  a  person  as  a  prominent  subject  of  it,  who,  for 
any  thing  intimated  to  the  contrary,  was  upright  and 
inoffensive,  and  who,  according  to  the  account  given,  as 
we  shall  hereafter  notice,  may  be  presumed  to  have 
had,  at  least,  some  very  good  qualities  .^ 

True,  it  is  said,  the  man  was  rich.  But  what  of  that  ? 
so  was  Abraham  rich.  God  had  blessed  him  greatly, 
and  given  him  flocks  and  herds,  and  silver  and  gold,  he. 
So  was  that  noted  counsellor  rich,  the  excellent  Joseph 
of  Arimathea,  who  begged  of  Pilate  the  body  of  Jesus, 
that  he  might  give  it  an  honorable  burial.     To  be   rich, 


10  '         rayner's  lectures. 

is,  in  itself,  no  crime,  nor  is  poverty  a  virtue.  I  am 
surprised  at  the  manner  in  which  the  commentator,  Dr. 
Adam  Clark,  comments  upon  this  part  of  the  parable, 
or  story,  as  he  calls  it.  He  takes  for  granted  that  the 
death  of  this  rich  man,  is  to  be  understood,  literally,  a 
temporal  death,  the  dissolution  of  the  body.  He  also 
takes  for  granted,  without  inquiring  why,  or  giving  any 
reason  for  it,  that  the  punishment  he  is  represented  as 
suffering,  must  of  necessity  be  in  another  world,  after 
the  death  of  the  body.  These  things  being  assumed 
as  facts,  it  would  be  natural  to  expect  that  some  cause 
would  be  assigned  for  the  fearful  destiny  to  which  this 
person  was  condemned.  And  accordingly,  the  commen- 
tator, in  illustrating  the  case,  goes  on  to  notice,  first  his 
crime,  and  secondly  h\s  punishment.  In  what,  then, 
does  the  Doctor  make  his  criminality  to  consist  ? 

Here  we  are  obliged  to  wonder  at  the  commentator's 
statement,  which  we  apprehend  is  entirely  groundless, 
and  without  the  least  authority.  He  says,  ''  His  being 
rich,  is,  in  Christ's  account,  the/r5^  part  of  his  sin.'' 
This  is  a  most  singular  assertion  we  confess,  especially 
when  he  immediately  after  proceeds  to  say,  "  To  this 
circumstance  our  Lord  adds  nothing  :  he  does  not  say, 
that  he  was  born  to  a  large  estate,  or  that  he  acquired 
one  by  improper  methods ;  or  that  he  was  haughty  or 
insolent  in  the  possession  of  it."  Wherein,  then,  we 
inquire,  does  it  appear  that  he  was  criminal  for  having 
a  large   property?     But  our  commentator  goes  on  to 

say "  Yet  here  is  the  first  degree  of  his  reprobation, 

he  got  all  he  could,  and  'kept  all  to  himself.'"  There 
certainly  is  nothing  in  the  account  to  warrant  so 
uncharitable  a  declaration  concerning  him ;  but  there  are 
intimations,  which  go  to  oppose  such  a  conclusion,  and 
this  the  Doctor  himself  afterwards  admits.     He   says, 


rayner's  lectures.  11 

"Our  blessed  Lord  has  not  represented  this  man  as  a 
monster  of  inhumanity  ;"  an  uncharitable,  hardhearted, 
unfeeling  wretch.  Of  this,  says  he,  "  there  is  not  a  word 
spoken  by  Christ."  Furthermore,  on  remarking  upon 
the  circumstance  of  the  beggar's  desiring  to  be  fed  with 
the  crumbs,  which  fell  from  the  rich  man's  table,  he  says, 
"  And  it  is  likely  this  desire  was  complied  with  ;  for  it 
is  not  intimated  that  he  spurned  away  the  poor  man 
from  the  gate,  or  that  his  suit  was  rejected."  More- 
over, the  commentator  remarks,  ''  that  as  we  find  the 
rich  man  desired  that  Lazarus  should  be  sent  with  a 
little  water  to  him,  it  is  a  strong  intimation,  that  he 
considered  him  under  some  kind  of  obligation  to  him  ; 
for  had  he  refused  him  a  few  crumbs  in  his  lifetime, 
it  is  not  reasonable  to  suppose  that  he  would  now  have 
requested  such  a  favor  from  him,  nor  does  Abraham 
glance  at  any  such  uncharitable  conduct  on  the  part 
of  the  rich  man." 

Now  how  does  this  comport  with  the  Doctor's 
language  concerning  him  just  before ;  when  he  repre- 
sents him  as  a  sordid,  avaricious  wretch,  who,  says  he, 
^' got  all  he  could,  and  kept  all  to  himself  T^  Such 
inconsistencies  always  attend  an  attempt  to  establish  a 
principle,  which  has  not  its  foundation  in  truth. 

There  is  another  circumstance  mentioned  in  the 
parable,  to  which  the  commentator  has  not  alluded,  but 
which  strongly  favors  the  idea  that  this  man,  so  far 
from  being  sordid  and  avaricious  in  his  wealth,  was 
even  benevolent  and  charitable  ;  and  that  this  was  his 
known  and  acknowledged  character.  The  circumstance 
is  this,  that  the  beggar  is  said  to  have  been  "  laid  at 
his  gate."  He  is  not  represented  as  going  and  laying 
himself  there,  of  his  own  accord ;  and  he  may  be 
supposed,  from  his  diseased  condition,  to  have   been 


12  rayner's  lectures. 

incapable  of  such  an  exertion.  But  he  was  laid  at  this 
rich  man's  gate — probably  by  his  friends,  and  they 
certainly  would  have  chosen  to  place  him,  where  they 
had  reason  to  believe  he  would  be  most  favorably 
noticed. 

Where  would  you,  my  hearers,  direct,  or  place  a 
needy  friend  of  yours,  whom  you  wished  to  assist  in 
obtaining  some  charitable  relief?  Would  you  take  him 
to  the  door  of  a  notorious  miser,  whose  detestable 
avarice  had  closed  every  avenue  of  his  heart  against 
the  cries  of  the  needy  and  desolate.  Or,  would  you 
take  him  to  the  gate  of  one  who,  together  with  the 
ability,  was  known  to  possess  the  disposition  to  relieve 
the  wretched,  and  to  pity  the  woes  of  suffering  humanity  ? 
To  the  latter,  no  doubt.  So  this  poor  man,  oppressed 
with  infirmity,  covered  with  sores,  and  miserably 
destitute,  was,  by  his  friends,  no  doubt,  laid  at  the  gate 
of  this  rich  man,  because  they  had  reason  to  believe 
he  would  there  meet  with  compassion  and  kindness, 
and  be  fed,  at  least,  with  the  crumbs  of  the  table  of  that 
hospitable  mansion.  Every  thing  in  the  account,  if 
taken  literally,  favors  such  a  conclusion ;  for  even  the 
dogs,  it  would  appear,  had  not  been  accustomed  to 
drive  travellers  from  this  friendly  gate,  and  therefore, 
discovering  no  signs  of  fierceness  or  rage,  they  came 
fawning  round  the  meekly  imploring  sufferer,  "  and 
licked  his  sores." 

I  am  surprised,  therefore,  that  the  above-named 
critical  commentator,  in  describing  the  character  or 
the  crime,  as  he  calls  it,  of  the  rich  man,  should 
strangely,  and  most  gratuitously  assert,  that  ''  in 
Christ's  account — the  first  part  of  his  sin,  was  his 
being  rich." — that  this  was  the  "  first  degree  of  his 
reprobation,  that  he  got  all  he  could,  and  kept  all  to 
himself." 


13 

But  this  rich  man  was  clothed,  says  the  parable,  in 
purple  and  fine  linen.  I  know  not  that  there  is  any 
sin  in  wearing  cloth  of  a  certain  fabric,  or  of  a 
particular  color  and  texture.  But  the  abovenamed 
commentator  says,  concerning  the  rich  man,  that  ''our 
Lord  lays  this  down,  (that  is,  his  wearing  purple  and 
fine  linen) — 'as  2i  second  cause  of  his  perdition.^  "  1 
remember  that  in  Solomon's  description  of  a  virtuous 
woman,  he  saysy  "  her  household  are  clothed  with 
scarlet"  and  that  herown  clothing  is  "silk  and  purple," 
and  moreover,  that — "  she  maketh  fine  linen,  and 
selleth  it,  and  delivereih  girdles  unto  the  merchant." 
Lydia  also,  ofThyatira,  who  was  "  a  worshipper  of  God, 
whose  heart  the  Lord  opened  " — was  a  "  seller  of 
purple."  And  furthermore,  we  find  it  was  divinely 
directed,  that  the  garments  for  the  High-priest,  under 
the  law,  should  be,  in  part,  of  ^'■purple  and  fine-iwined 
linen." 

To  this  circumstance,  we  may  again  have  occasion 
to  advert,  in  the  course  of  our  illustration  of  the  parable. 
Dr.  Clarke,  in  relation  to  the  rich  man,  remarks,  that 
"  purple  was  a  very  precious  and  costly  stuff;  but,  our 
Lord  does  not  say,  that  in  the  use  of  it,  he  (the  rich 
man,)  exceeded  the  bounds  of  his  income,  nor  of  his 
rank  in  life;  nor  is  it  said  that  he  used  his  superb  dress 
to  be  an  agent  to  his  crimes,  by  corrupting  the  hearts  of 
others."  Yet  he  says — "  our  Lord  lays  this  down  as  a 
second  cause  of  his  perdition  I"  We  wonder  the  Dr. 
did  not  go  on  to  infer — which  he  certainly  might  have 
done  with  equal  propriety — that  it  was  very  dangerous 
to  the  soul,  to  wear  purple  and  fine  linen  ! — and  why 
he  did  not  subjoin  a  caution  to  his  readers  against 
clothing  themselves  with  garments  of  this  description, 


14  rayner's  lectures. 

seeing,  as  he  supposes,  it  was  one  of  the  ^^causes  of  the 
rich  man's  perdition.^^ 

You  must  excuse  me,  my  hearers,  if  I  find  it  difficult 
to  treat  such  a  statement  with  seriousness,  though  made 
by  a  learned  Doctor  of  Divinity. 

But  we  proceed  to  notice  that  the  man  described  in 

the  parable,  was  not  only  rich,  and  clothed  in   purple 

and  fine  linen,  but  he  "  fared  sumptuously  every  day." 

This   is   put   down,  by  the  commentator   as  his  third 

crime — and    the  ^Uhlrd  cause  o(  his  perdition."     We 

confess  we  can   see  no  reason  for  it.      Solomon  says, 

"  There  is  nothing  better  for  a  man,  than  that  he  should 

eat  and  drink,  and  enjoy  good — This  also  I  saw  that  it 

was  from  the  hand  of  God."     And  IMoses  says  to   the 

Israelites, — "  The  Lord  thy  God  bringeth  thee  into   a 

good  land — a  land  of  wheat,  and  barley,  and  vines  and 

fig-trees,  and    pomegranates ;  a  land   of  oil  olive   and 

honey,   a  land   wherein  thou  shall   eat   bread  without 

scarceness,  thou  shall  not  lack  any  thing  in   it;  " — and, 

says  he,  "  when  thou  hast  eaten  and  art  full,  then  thou 

shalt  bless  the  Lord  thy  God  for  the  good  land    which 

he  hath  given  thee."     And  moreover.     "Thou   shalt 

remember  the  Lord  thy  God  ;  for  it  is  he  that  giveth 

thee  power  to  get  wealth." 

Now  it  should  be  observed  that  this  rich  man  was  a 
descendant  of  Abraham,  and  he  lived  under  the  Jewish 
dispensation,  in  which  abundance  of  temporal  good 
things  were  promised  as  the  reward  of  obedience. 
Hence  the  wise  man  says — "  Honor  the  Lord  with  thy 
substance,  and  with  the  first  fruits  of  all  thine  increase  ; 
so  shall  thy  barns  be  filled  with  plenty,  and  thy  presses 
shall  burst  out  with  new  wine."  The  same  commenta- 
tor acknowledges,  and  says—"  this  rich  man  is  not 
accused  of  having  eaten  food  which  was  prohibited  by 


rayner's  lectures.  15 

the  law. — It  is  true,  be  is  said  to  have  feasted,  oy  fared 
sumjjiuously,  every  day  ;  but  our  Lord  does  not  intimate 
that  this  was  carried  to  excess,  or  that  it  ministered  to 
debauch." — Furthermore,  he  says — "  his  probity  is  not 
attacked,  nor  is  he  accused  of  any  of  those  crimes 
which  pervert  the  soul,  or  injure  civil  society."  In 
fact,  my  friends,  he  is  not  charged  with  a  single  crime 
of  any  sort.  True,  he  is  said  to  have  fared  sumptuously. 
But  we  do  not  know  exactly  the  extent  of  the  meaning 
of  that  term  in  those  days.  Luxury  had  probably  not 
then  arisen  at  the  height  it  now  is :  commerce  was  not 
so  much  extended  as  it  is  at  present,  and  there  was  not 
as  great  a  variety  of  delicacies  at  command.  And  I 
expect  there  is  little  doubt,  that  there  are  many  profess- 
ing Christians  in  our  time,  who  fare  as  sumptuously 
every  day,  as  this  rich  man  did.  Providence  had 
indeed  blessed  him  with  abundance,  and  he  enjoyed  it 
probdbiy — for  nothing  appears  to  the  contrary — with 
gratitude  to  his  Maker,  and,  as  is  strongly  intimated, 
with  feelings  of  benevolence  and  charity  towards  his 
more  needy  and  dependent  neighbors. 

You  are  sensible,  my  hearers,  that  a  very  different 
representation  has  often  been  given  of  the  character 
and  conduct  of  this  rich  man, — both  in  sermons  and  in 
commentaries  that  have  been  made  upon  the  parable 
before  us.  He  has  been  called  the  rich  glutton;  the 
unfeeling,  selfish,  voluptuous  wretch,  who  thought  of 
nothing  and  cared  for  nothing,  but  his  own  ease,  worldly 
grandeur,  and  carnal  gratification .  Even  the  celebrated 
commentator  before  referred  to,  although  his  description 
of  him  is  comparatively  favorable,  and  he  admits  that, 
"compared  with  thousands,  he  was  not  only  blameless, 
but  a   virtuous   man  ;"  yet,  yielding   to    the    common 

tradition,  that  the  hell  in  which  he  is  described  as  beina: 

o 


16  rayner's  lectures. 

^'  in  torments,"  is  a  place  of  punishment  in  afuture  state, 
he  is  anxious  to  find  some  cause  assigned  for  his  tremen- 
dous destiny — 'Some  sufficient  reason  for  the  fearful 
sentence,  which  at  his  death  was  supposed  to  be 
executed  upon  him.  And  therefore,  although  he 
cannot  find  him  accused  of  any  criminal  action,  yet  he 
concludes  that  he  was  "  an  indolent  man,  who  sought, 
and  had  his  portion  in  this  life,  and  was  not  at  all 
concerned  about  another." 

Now,  how  can  it  be  determined  that  he  had  no 
concern  about  another  life  ?  The  account  given  says 
nothing  of  the  kind.  True,  he  had  a  good  portion  of  the 
things  oUhis  life,  and  fared  well  as  to  worldly  enjoyments. 
But  this,  according  to  St.  Paul's  opinion,  was  nothing 
against  him,  for  he  says,  ''godliness  is  profitable  unto 
all  things,  having  promise  of  the  life  that  now  is,  and 
also  of  that  which  is  to  come."  But  u-ankind^  in  this 
world,  are  subject  to  many  vicissitudes  and  reverses, 
both  as  nations  and  as  individuals.  Sometimes  they 
are  prosperous  and  happy,  in  the  enjoyment  of  peace 
and  plenty  ;  sometimes  they  are  subjected  to  disappoint- 
ments and  troubles,  and  are  in  circumstances  of  adversi- 
ty, bereavement  and  sorrow.  Of  this,  the  Jews,  as  a 
people,  had  frequent  experience  ;  and  to  these  changes, 
individuals  in  all  ages  have  been  liable.  They  are 
incident  to  our  condition  in  this  world,  and  are,  no 
doubt,  wisely  ordered  and  directed  by  the  overruling 
providence  of  God  for  the  most  important  purposes, 
^'Thou  shalt  consider  in  thine  heart,  (says  Moses  to 
Israel,)  that  as  a  father  chasteneth  his  son,  so  the  Lord 
thy  God  chasteneth  thee,  that  he  may  humble  thee,  and 
that  he  may  prove  thee  to  do  thee  good  at  thy  latter 
end."     Solomon   says,  "In  the  day  of  prosperity  be 


17 

joyful,  but  in  the  day  of  adversity  consider.'''*  When 
God  in  his  providence  smiles  upon  us  and  sends  us 
abundance,  it  is  that  we  may  enjoy  it,  and  tliat  we  may 
fare  sumptuously  ;  and  not  to  do  it,  would  be  rather  an 
indication  of  ingratitude,  as  it  would  appear  like  slighting 
and  spurning  the  divine  bounty. 

This  rich  man,  whose  condition  and  character  we 
have  been  considering,  was  richly  supplied,  and  he 
fared  richly,  and  there  is  not  the  least  intimation  that 
he  did  not  do  it  innocently  and  gratefully.  There  is 
not  the  smallest  hint  given  that  he  was  intemperate  in 
the  use  of  his  abundance,  or  that  he  was  haughty,  selfish, 
hard-hearted,  or  unkind.  In  short,  however  strange 
the  statement  may  perhaps  appear  to  some  of  my 
hearers,  there  is  nothing  contained  in  the  account  given 
in  the  passage,  which  intimates,  either  that  he  was  a  bad 
man,  or  that  he  was  not  as  good  in  Q.vQYy  respect,  and 
as  virtuous  and  pious,  as  was  Lazarus,  the  bes^gar^ 
who  was  laid  at  his  gate,  full  of  sores. 

To  be  sure,  preachers  and  writers  of  nearly  all 
denominations,  have  long  determined,  and  constantly 
taught,  that  the  rich  man  is  in  a  hell  of  torments,  in  the 
invisible  world,  or  world  of  spirits  ;  and  they  have 
concluded,  of  course,  that  he  must  have  been  a  bad 
man,  a  vile  sinner,  an  ungodly  wretch!  But  there 
certainly  is  nothing  in  the  account  given  in  the  passage, 
to  authorize  or  support  such  a  conclusion.  Our 
Saviour  has  told  us  that  he  was  rich,  and  richly  clothed, 
and  well  fed,  and  that  is  all.  He  has  not  said  a  word 
about  his  moral  or  religious  character,  good  or  bad. 
But  we  have  done  with  him  for  the   present. 

Another  character  is  introduced  in  the  passage,  and 
now  in  order,  claims  our  attention.     We  shall  consider 

him  as  we  have  the  other,  as  an  individual  person  ;  and 

2* 


18  RAYNER^S    LECTURES. 

in  this  view  shall  follow  them  both  through  the  whole 
account  that  is  given  of  them,  that  we  may  see  whether 
the  common  opinion  is  correct  and  can  be  sustained. 
After  which  we  shall  endeavor  to  illustrate  the  parable 
according  to  our  own  views  of  its  import  and  intention. 

"  And  there  was  a  certain  beggar,  named  Lazarus, 
which  was  laid  at  his  gate  full  of  sores." — This  is 
supposed  to  have  been  a  person  of  a  very  different 
character  from  the  former,  whom  we  have  just  been 
considering.  And  so  he  was,  with  respect  to  his  bodily 
condition,  and  outward  circumstances.  He  wa^ poor, 
and  meanly  clad,  hungry,  and  destitute  of  needful  food  ; 
and  moreover,  he  labored  under  sore  bodily  affliction, 
which  appears  to  have  rendered  him  incapable  of 
exertion. — He  was  full  of  sores. 

But  nothing  is  said  of  his  piety  or  virtue,  of  his 
humility  or  patience — of  his  love  and  reverence  for  the 
Supreme  Being,  and  resignation  to  his  will ;  or  of  the 
hope  of  salvation  and  future  blessedness,  which  sustain- 
ed him  in  his  present  sufferings. 

There  is  nothing  in  the  description  given  of  him  by 
which  it  appears  that  he  was,  in  a  moral  or  religious 
view,  any  better  than  the  rich  man,  at  whose  gate  he 
was  laid.  He  was  indeed  jooor.  But  poverty  is  no 
certain  evidence  of  piety,  or  moral  worth.  Poor  people, 
as  well  as  others,  are  often — I  lament  to  say  it — very 
destitute  of  upright  or  religious  principle,  and  very 
wicked  and  worthless  characters. 

Lazarus  was  a  beggar.  By  what  means,  or  from 
what  cause  or  causes,  he  was  reduced  to  such  an 
extremity,  we  are  not  told.  It  might  have  been  by 
unavoidable  casualties  or  misfortunes  ;  or  it  might 
have  been  the  consequence  of  his  own  imprudence, 
idleness,  or  negligence.     At  any  rate,  the  circumstance 


rayner's  lectures.  19 

5f  his  being  a  beggar,  affords  no  argunnent  in  bis  favor. 
Want  and  distress  are  always,  indeed,  a  just  appeal  to  our 
sympathy  and  compassion,  whatever  may  have  been  the 
occasion  of  them  :  but  they  are  not  indubitable  claims 
upon  our  good  opinion  of  the  character  of  the  sufferers. 

When  beggars  come  to  your  gate  or  door,  and  relate 
their  tale  of  misfortunes  and  woes,  however  you  may 
be  disposed  to  pity  and  relieve  them,  you  do  not  think 
yourselves  obliged,  at  once,  to  give  them  entire  credit 
for  extraordinary  piety,  or  strict  purity  of  character; 
and  scarcely,  sometimes,  for  undisguised  honesty  ;  for 
experience  has  taught  you,  that  beggars  are  but  too 
often  base  impostors. 

I  make  these  remarks,  my  brethren,  the  correctness 
of  which,  I  am  sure  you  will  appreciate,  that  you  may 
see,  that  our  Saviour,  in  the  parable,  or  statement  un- 
der consideration,  is  not  describing  in  the  former  case, 
a  vicious  character,  nor  in  the  latter,  a  religious  one — 
for  neither  virtue  nor  vice,  piety  nor  impiety,  is  de- 
clared or  predicated  of  either  of  them.  So  that  in  this 
view,  it  would  be  most  unreasonable  to  suppose  that 
our  Saviour  is  here  pointing  out,  and  placing  in  con- 
trast, the  fit  subjects  of  heaven  and  hell — of  happiness, 
and  of  torment,  in  a  future  state  of  being,  as  appears  to 
have  been  generally  understood,  and  which  is  the  com- 
mon orthodox  opinion. 

We  have  not  yet  entirely  done  noticing  the  short 
description  given  of  Lazarus.  We  have  noticed  him 
as  a  beggar,  lying  at  the  gate  of  the  rich  man ;  and  the 
account  says,  he  was  ^^  full  of  sorest  This  circum- 
stance, added  to  his  destitute  condition,  rendered  his 
situation  truly  a  deplorable  one.  But  since  it  deter- 
mines nothing  as  to  his  moral  or  religious  character,  it 


1J0  rayner's  lectures. 

cannot  designate  him  as  a  proper  object,  either  of  the 
divine  approbation,  or  displeasure.  For  it  is  in  refer- 
ence to  such  dispensations  of  Providence,  that  the  wise 
man  says — "all  things  come  alike  to  all :  there  is  one 
event  lo  the  righteous  and  to  the  wicked,  to  the  good, 
and  to  the  clean,  and  to  the  unclean  ;  to  him  that  sacri- 
ficeth,  and  to  him  that  sacrificeth  not;  as  is  the  good, 
so  is  the  sinner,  and  he  that  svveareth,  as  he  that  fear- 
eth  an  oath."  The  pious  and  upright  Joh,  was  smitten 
by  the  Lord  with  "  sore  boils,  from  the  sole  of  his  foot 
unto  his  crown  ;"  and  the  ti-eacherous  Gehazi,  the  ser- 
vant of  Elijah,  was  smitten  with  an  incurable  leprosy. 
They  were  both  covered  with  sores,  though  their  moral 
and  religious  characters  were  very  different. 

I  do  not  mean  to  express  the  opinion  that  Lazarus 
was  not  pious  ;  I  only  say  that  his  being  a  beggar,  and 
full  of  sores,  afford  no  proof  that  he  was.  But  further, 
he  desired  to  be  "  fed  with  the  crumbs  that  fell  from 
the  rich  man's  table."  This  has  sometimes  been 
urged  as  an  evidence  of  the  beggar's  humility — his 
patient  resignation  to  his  condition,  and  the  elevation  of 
his  affections  and  hopes  above  the  enjoyments  and  the 
prospects  of  this  world  ;  and  that  all  he  desired,  was 
merely  something  to  sustain  life  during  the  remainder 
of  his  earthly  pilgrimage.  However,  the  most  that 
can  be  made  of  this  part  of  the  representation  is,  that 
it  is  a  perfectly  natural  one.  Beggars  do  not  ask  for 
the  best  that  the  house  affords,  but  usually  petition  for 
some  cast-off  clothing,  or  some  fragments,  or  leavings 
of  the  table,  to  supply  their  immediate  and  urgent  ne- 
cessities. And  to  this  effect  is  the  statement  concerning 
Lazarus.  He  "  desired  to  be  fed  with  the  crumbs  that 
fell  from  the  rich  man's  table."     And  equally  natural  is 


rayner's  lectures.  21 

the  circumstance,  to  which  we  have  before  adverted — 
that  the  "  dogs  came  and  licked  his  sores." 

All  these,  apparently  literal  statements  of  facts,  have, 
we  doubt  not,  an  important  reference  and  meaning, 
beyond  what  would  at  first  be  suggested  to  a  hasty 
reader,  or  a  superficial  examiner.  We  shall  attend  to 
them  in  due  season  ;  but  here  is  not  the  place  for  it. 
We  are  now  considering  the  passage,  as  though  it  con- 
tained a  historical  description  of  literal  facts  ;  embra- 
cing, not  only  the  characters,  and  the  condition  of  these 
two  men,  in  this  world,  but  their  eternal  destinies  in 
a  future  state.  We  trust,  however,  as  we  proceed,  it 
will  appear,  and  be  more  and  more  evident,  that  such 
is  not  the  meaning  and  scope  of  the  passage. 

But  wo  have  arrived  at  a  very  important  crisis,  in 
the  history.  A  new  and  momentous  exhibition  opens 
before  us,  in  which  are  displayed,  in  contrast,  scenes 
and  events  of  the  most  surprising  nature,  and  of  thrill- 
ing interest. 

"  And  it  came  to  pass — (says  the  account,)  that  the 
beggar  died,  and  was  carried  by  the  angels  into  Abra- 
ham's bosom:  the  rich  man,  also  died,  and  was  buried." 
It  would  seem,  according  to  the  representation  here 
given,  as  If  they  both  died  at  once,  or  very  nearly  at 
the  same  time  ;  at  least,  there  is  no  account  of  any 
thins;  that  occurred  between  the  exit  of  the  one,  and  of 
the  other.  But  there  is  a  very  great  difference  in  the 
statements  of  the  immediately  succeeding  results. 
They  must  be  noticed  distinctly,  and  particularly. 

There  is  no  mention  made  of  the  immediate  occasion 
or  circumstances  of  the  death  of  either  of  them ; — 
whether  it  was  sudden  and  unexpected,  or  lingering 
disease   had  gradually  wasted   all    the  energies  of  life. 


22  rayner's  lectures. 

Nor  is  notice  given  of  any  difference  in  the  state  of  their 
minds.  It  is  not  iiulmated  that  the  one  died  in  the 
triumphs  of  faith  and  hope,  and  joyful  anticipation: — 
that  death  approached  him  as  a  friendly  messenger, 
mild  and  without  a  terror;  and  that  his  departure  hence 
was  resigned,  serene  and  peaceful. 

Nor  is  it  noted  of  the  other,  that  he  died  in  agony 
and  horror,  and  breathed  his  last,  with  a  mind  sur- 
charged witli  guilt,  and  black  despair. 

Nothing  of  this  kind  is  mentioned  ;  and  vague  con- 
jecture should  not  be  allowed  to  supply  the  place  of 
facts  denied. 

But  they  both  were  subjected  to  the  common  fate 
of  mortals — they  both  died  ;  which  at  once  put  a  final 
period,  alike  to  the  enjoyments  of  the  one,  and  to  the 
sufferings  of  the  other,  in  this  world. 

Here  we  must,  for  the  present,  leave  them.  For 
the  time  already  occupied  in  this  introductory  lecture, 
admonishes  me  to  bring  it  to  a  close ;  in  the  expectation 
of  renewing  the  consideration  of  the  important  subject, 
the  next  Sunday  evening. 

Regarding  the  account  contained  in  the  passage,  as 
an  authentic  statement  of  facts^  and  circumstances,  we 
have  examined  and  illustrated  the  condition  and  the 
characters  of  the  two  individuals,  in  every  particular, 
so  far  as  they  are  described  or  intimated  in  the  record. 
And  concerning  both  these  persons,  presented  in  this 
parable,  or  history,  we  make  this  general  remark,  before 
suggested,  and  which  we  wish  may  be  kept  in  mind  ; 
namely,  that  neither  of  them  is  reprehended  for  any 
crime,  nor  commended  for  any  excellence.  As  to 
their  moral  or  religious  character,  the  account  is  en' 
tirely  silent. 


rayner's  lectures.  23 

Now  this  circumstance  is,  we  think,  a  very  strong 
objection  to  the  commonly  received  opinion,  that  this 
passage  describes  the  eternal  condition  of  two  individ- 
uals in  another  world,  according  to  their  conduct  in 
this  probationary  state,  (as  it  is  called.)  And  equally 
unreasonable  is  it  to  suppose  that  it  was  intended  to 
represent  the  different  and  eternal  condition  of  the 
righteous,  and  of  the  wicked  at  large,  in  a  future  state, 
when  there  is  not  a  word  said  about  righteousness  or 
wickedness,  innocence,  forgiveness,  or  guilt,  in  the 
whole  account. 

These  considerations  will,  I  think,  lead  you  to  enter- 
tain some  doubts,  as  to  the  correctness  of  the  exposi- 
tion, which  has  been  commonly  given  of  this  remarka- 
ble portion  of  the  teachings  of  our  Saviour,  and  the 
manner  in  which  it  has  been  applied.  One  part  of  the 
passage  has  been  appealed  to,  as  often  perhaps,  and 
with  as  much  confidence,  as  any  other  in  the  bible,  in 
proof  of  the  most  appalling  doctrine  that  ever  was 
taught — that  of  the  inconceivable  and  never-ending  suf- 
ferings and  torments  of  a  large  portion  of  our  fellow- 
beings.  If,  on  careful  examination,  it  shall  be  found 
that  this  passage  does  not  contain  the  doctrine,  nor 
yield  it  any  support,  its  claims  to  credit  will  be  greatly 
weakened  in  your  minds;  and  at  which,  I  am  sure  you 
would  all  rejoice.  I  will  not  believe — [  cannot  admit 
the  unnatural  supposition,  that  one  of  you  really  wishes 
that  the  doctrine  of  unending  suffering  and  torture  might 
be  substantiated  as  true.  A  monster  of  depravity  only, 
can  possess  or  harbor  such  a  disposition. 

Concerning,  then,  the  true  meaning,  and  the  just  ap- 
plication of  the  subject  which  we  have  undertaken  to 
illustrate,  and  in  ascertaining  which,  your  speaker  may 
claim  to  feel  equally  interested  with  his  audience,  it  is 


24  rayner's  lectures. 

requested  that  you  would  lay  aside  preconceived  opin- 
ions and  prejudices,  which  may  have  been  imbibed, 
and  suspend  your  judgment  in  the  premises,  until  the 
investigation  shall  be  finished.  And  may  God  give  us 
soundness  of  mind,  cause  us  to  be  governed  in  our 
inquiries,  by  correct  principles,  and  bring  us  to  the 
knowledge  of  the  truth,  as  it  is  in  the  gospel  of  his  Son 
Jesus  Christ,  our  Lord.     Amen. 


LECTURE    II. 

LUKE  xvi.  31. 

"  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuad- 
ed though  one  rose  from  the  dead. 

In  illustrating  the  account  given  of  the  rich  man  and 
Lazarus  ;  considering  it,  as  it  appears  to  have  been 
comnnonly  understood,  as  a  literal  relation  of  facts  and 
circumstances  concerning  two  individuals,  we  proceed- 
ed, in  a  former  discourse,  to  mark  the  history  given  of 
each  of  them,  to  the  close  of  their  earthly  career.  The 
passage  tells  us  they  both  died.  But  this  is  not  all.  It 
represents  them  both  as  still  existing,  though  in  a 
different  state,  and  in  very  different  circumstances. 
These  we  are  now  to  consider. 

And  first,  the  disposition  that  was  made  of  the 
beggar,  at,  or  subsequently  to,  his  death.  "  It  came 
to  pass, — says  the  account, — that  the  beggar  died,  and 
was  carried  by  the  angels  into  Abraham's  bosom."  It 
would  be  difBcult,  we  think,  to  reconcile  the  statements 
here  given,  with  the  idea  that  the  whole  account  is  not 
to  be  understood  as  a  parabolical  representation  or 
allegory,  rather  than  as  a  statement  of  facts  and  actual 
occurrences. 

What  are  we  to  understand  by  the  phrase  ^' Mra- 
hamh  bosom^^^  into  which  the  beggar  is  said   to  have 

been  carried  ?     And  what,  by  his  being  carried  there  by 
3  ^ 


26  rayner's  lectures. 

the  angels  ?  We  know  the  common  opinion  of  the 
meaning  of  this  description  is,  that  the  beggar  died  a 
natural  death,  and  that  his  immortal  soul  immediately 
ascended  to  heaven — being  conveyed,  or  conducted 
thither  by  invisible  beings  called  angels, — one  part  of 
whose  office  is  supposed  to  be,  to  attend  upon  the 
righteous,  as  ministers  and  guardians,  during  their  lives 
upon  earth,  and  at  the  moment  of  death,  to  convey 
their  souls  to  a  place  of  immortal  rest  and  felicity,  in 
the  invisible  world.  And  this  opinion  is  probably 
founded  upon  this  particular  passage  as  much  as  upon 
any  other,  or  as  upon  all  others  in  the  bible. 

There  are,  however,  objections  to  this  view  of  the 
account,  which  may  well  cause  us  to  hesitate  as  to  its 
correctness.  It  may  be  remarked,  that  it  is  not  said, 
that  when  the  beggar  died,  his  spirit,  or  his  immortal 
soul,  was  carried  to  Abraham's  bosom ;  but  that  the 
beggar  was  carried  there,  that  is,  in  his  entire  person, 
as  the  terms  fairly  and  literally  import.  Now,  does  any 
one  believe  that  the  beggar  was  taken  to  heaven,  soul 
and  body  ?  we  expect  not.  But  we  do  not  mean  to 
lay  much  stress  upon  this  circumstance.  Nor  shall  we, 
in  this  place,  inquire  particularly  into  the  meaning  of 
the  word  angels,  here  employed,  nor  what  is  to  be 
understood  by  their  carrying  the  beggar,  and  placing 
him  in  the  situation  described.  In  another  part  of  the 
illustration  these  circumstances  will  receive  due 
attention.  So  likewise  will  the  phrase — "  Abraham^s 
hosom.^^  At  present  we  would  briefly  remark,  that  these 
terms,  though  fiv\dent\y  figurative,  have,  by  common 
consent,  been  supposed  to  refer  to  a  state  of  happiness 
beyond  the  present  life.  Cruden,  in  his  concordance  of 
the  bible,  in  explaining  the  phrase,  says,  "  Lazarus  was  in 


rayner's  lectures.  27 

a  place  of  rest,  where  he  had  communion  with  the  saints, 
and  enjoyed  the  same  felicity  with  Abraham,  the  friend 
of  God  ;  and  this  place  was  none  other  than  heaven.''^ 

Now,  this  opinion  must  have  been  adopted,  from  its 
harmonizing  with  the  generally  received  import  of  the 
account,  when  taken  together,  and  not  from  the  occur- 
rence of  the  phrase  in  other  parts  of  the  scripture,  nor 
from  its  peculiar  fitness  to  describe  such  a  place  or 
state.  For,  let  it  be  remarked,  this  is  the  only  place 
in  the  bible,  in  which  the  most  distant  intimation  is 
given  of  any  one,  at  death,  going  or  being  conveyed  to 
Abraham'' s  bosom.  It  is  declared  that  God  is  the 
Father  of  the  spirits  of  all  flesh,  and  that  at  death,  "  the 
spirit  shall  return  unto  God  that  gave  it."  Our  Saviour, 
on  the  cross,  yielded  up  the  ghost,  saying,  "  Father, 
into  thy  hands  I  commend  my  spirit."  And  he  told 
his  disciples,  before  his  departure  from  them,  that  he 
would  go  and  prepare  a  place  for  them,  and  would 
come  again  and  receive  them  to  himself,  and  that  where 
he  was  they  should  be  also. 

St.  Stephen,  at  his  martyrdom,  saw  the  heavens 
opened,  and  the  divine  glory  displayed,  and  Jesus 
standing  on  the  right  hand  of  God  ;  and  he  cried, 
"  Lord  Jesus,  receive  my  spirit."  St.  Paul  encourages 
Christians  with  the  assurance  that  "  if  our  earthly  house 
of  this  tabernacle  be  dissolved,  we  have  a  building  of 
God ;  a  house  not  made  with  hands,  eternal  in  the 
heavens." 

But  where  is  the  happiness  of  the  future  life 
represented  by  being  in  Abraham's  bosom?  certainly  no 
where  in  the  bible,  unless  it  be  in  this  passage,  and  we 
are  persuaded  it  is  not  so  described  here.  And  where, 
we  inquire   further,   would   be   the  fitness  of  such    a 


28  rayner's  lectures. 

representation, — any  more  than  if  it  should  have  been 
set  forth  by  being  in  the  bosom  of  Adam,  or  Enoch,  or 
JVIoses,  or  Isaiah,  or  any  of  those  holy  prophets,  by 
whose  mouth  God  hath  spoken  of  the  restitution  of  all 
things,  since  the  world  began  ? 

It  should  be  observed  that  we  are  still  considering 
the  account,  according  to  the  sense  in  which  it  has  been 
commonly  understood  ;  stating  all  along  our  objections 
to  such  an  interpretation  of  the  passage,  and  showing 
why,  in  our  opinion,  it  is  not  and  cannot  be  the  correct 
one.  The  account  of  the  beggar  closes  with  the  notice, 
that  he  was  "  carried  by  the  angels  into  Abraham's 
bosom."     The  fate  of  the  rich  man  Is  then  described. 

It  should  be  remarked,  in  relation  to  the  death  of  the 
beggar,  that  no  account  is  given  of  his  burial.  But  of 
the  rich  man  it  is  said,  he  also  "  died  and  was  6wmcZ." 
Taking  the  account  as  a  literal  statement  of  facts, 
preachers  and  expositors  have  here  indulged  in  much 
fancy  and  conjecture.  They  have  supposed  that  the 
beggar,  immediately  at  his  death  attended  by  {^.w^  if  any, 
friends  or  acquaintance,  was  hurried  away  without 
ceremony  and  without  regret,  to  an  obscure  and  lonely 
grave,  where  his  remains  were  rudely  or  carelessly 
deposited,  without  a  tear,  and  without  a  stone  to  mark 
the  spot. 

The  funeral  of  the  rich  man  has  been  represented  as 
attended  by  a  numerous  train,  accompanied  by  an 
imposing  exhibition  of  pomp  and  circumstance,  with 
a  superb  coffin,  and  a  richly  garnished  sepulchre,  as 
the  depositories  of  his  formerly  pampered,  but  now 
untenanted  earthly  tabernacle.  Dr.  Clarke,  in  his 
commentary,  lends  his  countenance  to  such  conjectures. 
He  says — "  although  the  circumstance   (of  burial)  in 


rayner's  lectures.  29 

the  case  of  Lazarus,  is  not  mentioned,  yet  he  was 
buried,  no  doubt — necessity  required  this  j  but  he  had 
the  burial  of  a  pauper  ; — while  the  pomp  and  pride  of 
the  other  followed  him  to  the  tomb." 

The  passage  certainly  warrants  no  such  conclusions ; 
they  are  altogether  imaginary.  But  we  come  now  to 
the  most  important  statement  concerning  the  rich  man. 
He  died,  and  was  buried  ; — and  what  more  ?  Alas,  for 
him,  "  in  hell  he  lifted  up  his  eyes,  being  in  torments." 

You  well  know,  my  hearers,  what  has  been  the 
generally  inculcated,  and  generally  received  opinion, 
as  to  the  meaning  of  this  clause,  in  the  account  under 
consideration.  It  is,  that  the  soul,  or  spirit,  of  this  man, 
at  his  death,  went  immediately  to  a  place  of  torment 
in  another  world.  Yet  this  is  not  stated  ;  and  the 
circumstances  of  the  description  are  unfavorable  to 
such  an  idea :  they  rather  intimate  that  the  entire 
man,  body  and  soul,  went  into  hades,  or  hell,  as  it  is 
called.  A  spirit  hath  not  flesh  and  bones,  and  bodily 
organs.  But  this  man  is  represented  as  still  having 
eyes, — and  a  tongue  also,  which  being  parched  with 
heat  and  drought,  he  desired  that  Lazarus, — who  is 
also  represented  as  still  possessing  his  bodily  parts, 
might  be  sent  to  him,  to  "  dip  the  tip  of  his^^o-er  in 
water,  and  cool  his  tongue." 

These  circumstances  stated  in  the  passage,  certainly 
do  not  well  comport  with  the  opinion,  that  it  is  to  be 
understood  as  describing  the  real  and  individual 
condition  of  these  two  persons,  or  raiher,  of  the 
disembodied  spirits  of  these  two  persons  in  the  invisible 
world. 

But  what    goes  to  render  such  an    opinion  of  the 

meaning  and  design  of  the  passage  still  more   doubtful, 
3* 


30  rayner's  lecturrs. 

and  its  correctness  much  more  improbable,  is  the 
circumstance  to  which  I  am  now  about  to  direct  your 
attention,  and  upon  which  I  beg  your  dehberate  and 
candid  reflection.  It  is — that  there  is  no  other 
description  of  the  kind,  or  similar  to  it  in  the  whole 
bible.  We  read  both  of  good  and  bad  men  dying,  and 
as  it  is  sometimes  expressed — giving  up  the  ghost- 
falling  asleep — being  gathered  to  their  fathers,  &;c. 
But  in  no  other  account  except  this,  are  we  told  of  any 
one  that  died,  and  who  then  w-ent,  or  was  conveyed,  to 
Ahraham's  bosom..  And  likewise,  on  the  other  hand, — 
and  on  which  I  wish  particularly  to  remark  in  this 
p]ace, — we  have  no  other  account  in  all  the  bible  of 
any  one's  dying,  and  then  lifting  up  his  eyes  in  hell. 
Nor  is  it  declared  or  intimated  of  any  one,  however 
wicked  in  this  world,  that  at  his  death,  or  after  his  death, 
be  went,  or  his  immortal  soul  or  spirit  went,  to  a  place 
or  state  of  suffering  in  another  world,  or  that  he  awoke 
up — or  lifted  up  his  eyes  in  torments.  Nothing  of  the 
kind  is  mentioned  in  a  single  instance,  either  in  the  old 
or  new  testament.  And  yet  we  have  a  minute  and 
circumstantial  description  of  the  death  of  some  of  the 
vilest  characters, — the  most  cruel  and  ungodly  wretches 
that  ever  lived.  In  noticing  a  few  cases  only,  where 
shall  we  begin  ? 

In  the  days  of  Moses,  Korah,  Dathan,  and  Abiram, 
were  chief  men  in  the  congregation  of  Israel.  But 
they  presumptuously  and  wickedly  rebelled  against 
the  Lord  ;  and  they,  and  the  company  who  adhered  to 
them,  were  suddenly  cut  off  from  the  land  of  the  living, 
by  a  fearful  judgment;  as  recorded  in  the  16th  chapter 
of  Numbers.  But  what  is  said  of  them  ?  Their 
tremendous   fate   is  described  as  follows.     Moses  had 


rayner's  lectures.  31 

publicly  declared  that  if  those  men  should  die  the 
common  death  of  all  men,  or  if  they  should  be  visited 
after  the  visitation  of  all  men,  then  the  Lord  had  not 
sent  him.  "  But,  (said  he)  if  the  Lord  make  a  new 
thing,  and  the  earth  open  her  mouth,  and  swallow  them 
up,  &1C.  then  ye  shall  understand  that  these  men  have 
provoked  the  Lord.  And  it  came  to  pass,  (says  the 
history)  as  he  had  made  an  end  of  speaking — that  the 
ground  clave  asunder  that  was  under  them :  and  the 
earth  opened  her  mouth,  and  swallowed  them  up,  and 
their  houses,  and  all  the  men  that  appertained  unto 
Korah,  and  all  their  goods.  They  and  all  that 
appertained  to  them,  went  down  alive  into  the  pit,  and 
the  earth  closed  upon  them  :  and  they  perished  from 
among  the  congregation.^^  Here  is  the  extent  of  their 
fate,  according  to  the  description.  Nothing  is  said  of 
any  wrath  or  punishment  that  awaited  them  in  another 
world.  It  is  only  said  that  the  earth  swallowed  them 
up  alive,  and  they  perished  from  among  the  congrega- 
tion. 

An  orthodox  divine  treating  upon  the  subject  might, 
indeed,  and  probably  would,  add  a  great  flourish  to  the 
account,  and  tell,  not  only  how  these  wicked  men  went 
down  into  the  pit,  and  were  swallowed  up  in  the  earth, 
but  also,  how  their  immortal  souls  sank  down  into  the 
unfathomable  depths  of  a  fiery  lake  of  vengeance  and 
unceasing  torture,  among  fallen  angels  and  horrid  ghosts 
who  inhabit  there.  With  such  an  exhibition  he  might 
amuse  or  terrify  his  audience,  by  his  powers  of 
description,  and  his  astonishing  eloquence.  But  it 
would  be  without  any  authority  or  support  derived  from 
the  record  which  furnished  his  subject.  Moses  knew 
nothing    and    believed    nothing   of  such    terrors    and 


32-  rayner's  lectures. 

torments  awaiting  the  rebellious  Korah  and  his  company, 
in  another  state  of  existence,  or  he  would  doubtless  have 
declared  them,  as  an  additional  warning  to  the  congre- 
gation of  Israel. 

We  have  dwelt  at  some  length  upon  this  case, 
because  it  is  a  notable  one,  and  very  particularly  stated. 
We  will  now  refer  to  a  few  additional  cases,  as  applica- 
ble to  that  point  in  our  subject  which  we  are  now 
considering. 

Ahab,  was  one  of  the  wickedest,  and  most  abomina- 
ble of  the  Kings  of  Israel.  The  historian  says  of  him, 
that  he  *' did  sell  himself  to  work  wickedness  in  the 
sight  of  the  Lord."  Of  the  like  character  also  was 
King  Omri,  his  father,  and  Jeroboam,  the  son  ofNebat, 
who  made  Israel  to  sin,  and,  indeed,  nearly  all  the 
Kings  of  Israel.  But  what  does  the  sacred  historian 
say  of  these  wicked  men,  when  he  records  their  death? 
does  he  intimate  that  future  scenes  of  w^oe  and  misery 
awaited  them,  as  the  just  punishment  of  their  crimes  in 
this  world?  Nothing  of  the  kind  is  intimated.  But  it 
is  simply  said  of  them,  in  common  with  others  of  a 
very  different  character,  that  they  ''  slept  with  their 
fathers." 

You  doubtless  remember  the  story  of  the  ungrateful 
Msalom,  who  treacherously  sought  to  supplant  his 
father  in  the  government  of  Israel, — and  the  sudden 
and  singular  manner  of  his  death  ;  and  you  have  read 
the  account  of  David's  sore  lamentation  on  the  occasion. 
We  have  it  in  the  18th  chapter  of  the  2d  book  of 
Samuel. — The  base  ingratitude  of  this  untoward  son 
could  not  eradicate,  or  even  abate  the  ardent  affection 
of  the  generous  father.  O  God  of  mercies  !  Art  thou 
less  compassionate  than  earthly  fathers  !     The  circum- 


RAYNER  S    LECTURKS. 


Stances   of  this  case  are  too  remarkable  to  be  passed 
over  without  more  particular  notice. 

When  the  army  that  was  with  David  were  going 
forth  to  battle  against  the  collected  forces  of  Absalom, 
David  charged  the  principal  officers — Joab  and  others, 
saying,  "  Deal  gently,  for  my  sake,  with  th.e  young 
man,  even  with  Absalom."  And  when  the  battle  was 
terminated  in  favor  of  David,  and  a  messenger  was 
sent  to  inform  him,  his  first  and  most  anxious  inquiry 
was, — not  what  was  the  grand  result  of  the  sanguinary 
contest:  no;  but  the  King  said — "Is  the  young 
man,  Absalom,  safe  ? "  Not  receiving  a  definite  answer, 
he  bade  him  stand  aside ;  and  immediately  another 
messenger  came,  and  said — "  Tidings,  my  Lord  the 
King  :  for  the  Lord  hath  avenged  thee  this  day,  of  all 
them  that  rose  up  against  thee.  And  the  King  said 
unto  Cushi,  (the  messenger)  Is  the  young  man  Absalom 
safe?  And  Cushi  answered — The  enemies  of  my 
Lord  the  King,  and  all  that  rise  up  against  thee  to  do 
thee  hurt,  be  as  that  young  man  is."  The  meaning 
was  well  understood  by  David.  It  was,  that  the  young 
man  was  no  more ;  that  he  had  fallen  a  sacrifice  to  his 
own  treachery  and  vile  ambition.  The  shout  of  victory 
gave  him  no  joy  ;  a  defeat — could  the  life  of  that  rebel- 
lious son  have  been  preserved — would  have  been  greatly 
preferred.  "  And  the  King  was  much  moved,  and 
went  up  to  the  chamber  over  the  gate,  and  wept  ;  and 
as  he  went,  thus  he  said,  0  my  son  Absalom  !  my  son, 
my  son  Absalom  !  would  to  God  I  had  died  for  thee, 
O  Absalom,  my  son,  my  son  !" 

I  have  cited  this  portion  of  sacred  history,  because, 
in  itself  it  is  exceedingly  interesting  ;  and  because  it 
suggests   a  remark   which  goes   directly  to  the   point 


34  rayner's  lectures. 

which  we  are  now  considering,  namely,  whether  there 
is  any  instance  in  all  the  scriptures,  besides  the  parable, 
or  account  contained  in  the  passage  we  are  illustrating, 
in  which  it  is  said,  or  intimated  of  any  one,  that  at,  or 
subsequently  to  his  death,  he  went,  or  was  conveyed  to 
a  place  of  misery ;  or  is  declared  to  be  in  torment  ? 
We  claim  that,  setting  aside  the  solitary  case  of  the 
rich  man  in  the  parable,  there  is  no  such  account  or 
intimation  in  the  bible. 

Is  any  thing  of  the  kind  suggested,  concerning  the 
fate  of  the- perfidious  Absalom  ?  No,  nothing.  Does 
David  the  King,  his  excellent  father, — in  the  bitterness 
of  his  grief,  discover  any  anxiety,  or  express  any 
apprehension  as  to  what  might  be  the  destiny  of  his 
ungrateful  son  in  another  world, — dying  as  he  did, 
in  the  midst  of  his  wicked  career  of  rebellion  and 
guilt  ?  No ;  not  a  word  or  a  sigh  escapes  him,  which 
indicates  that  any  part  of  his  distress  was  occasioned 
by  fears  or  anxieties  of  such  a  nature,  or  from  such 
a  source. 

And  will  the  great  Father  of  all  be  less  affectionate, 
less  compassionate,  towards  his  most  erring — most 
ungrateful^  and  jnost  rebellious  offspring?  and  consign 
them  over  to  a  death  that  never  dies,  and  to  torments 
which  shall  never  end  ?  We  would  not — we  ought 
not — we  cannot  believe  it. 

I  have  still  to  recite  to  you  the  account  of  the  death 
of  some  very  wicked  persons,  as  recorded  in  the 
scriptures  of  the  JYew  Testament.  Shall  we  advert  to 
the  case  of  the  wretched  Judas  ?  He  bad  been  a 
disciple  of  Jesus,  had  seen  his  miracles,  and  listened  to 
his  teachings.  In  an  evil  hour — being  greedy  of 
gain, — for  thirty    pieces    of   silver  he   betrayed     his 


rayner's  lectures.  35 

Master  into  the  hands  of  his  cruel  enemies  ;  by  whom 
he  was  abused,  insulted,  and  most  unjustly  condemned  : 
which,  when  Judas  saw,  he  repented, — was  overwhelm- 
ed with  grief— restored  his  unrighteous  gain — confessed 
his  guilt, — declared  the  innocence  of  Jesus — and  went 
out  and  hanged  himself,  or,  as  some  think  it  should  be 
understood,  was  suffocated  with  grief,  his  bowels  gushed 
out,  and  he  died,  doubtless  in  the  utmost  distress  and 
horror.  What  further  is  said  of  him  ?  Nothing.  No 
account  that  is  given  of  him  says  any  thing  of  his  going 
to  hell,  or  that,  after  death,  he  lifted  up  his  eyes 
being  in  torments.  Nor  did  he,  in  his  horror  of  mind, 
while  living,  express  any  dread  or  apprehension  of  such 
a  destiny  in  a  future  state. 

Shall  I  refer  you  to  the  description  that  is  given  of 
the  death  of  Ananias  and  Sapphira  ?  The  account  as, 
stated  in  the  5th  of  Acts,  is  doubtless  familiar  to  you 
all.  At  the  time  when  a  community  of  goods  prevailed 
among  the  early  Christians,  Ananias  was  detected  in  a 
dishonest  transaction  concerning  the  sale  of  some  land. 
Pretending  to  put  the  whole  amount  into  the  common 
stock,  he  kept  back  part  of  the  price,  and  reserved  it  to 
himself.  Peter  sternly  charges  him  with  the  fraud  ; 
and  with  wilful  lying.  "  Anemias  !  (said  he)  why  hath 
Satan  filled  thine  heart  to  lie  unto  the  Holv  Ghost,  and 
to  keep  back  part  of  the  price  ?  Why  hast  thou 
conceived  this  thing  in  thine  heart.?"  &:c. — When, 
mark  his  sudden  fate — "  He  fell  down  and  gave  up  the 
ghost, — and  he  was  carried  out  and  buried."  His  wife 
coming  in,  and  not  knowing  what  had  happened  ;  being 
interrogated  by  Peter,  and  convicted  of  falsehood,  and 
being   informed   of  the  sudden  death  of  her   husband, 


36  rayner's  lectures. 

she  also  "  fell  down  straightway  and  yielded  up  the 
ghost,  and  was  carried  forth  and  buried  by  her  husband." 
But  what  became  of  their  immortal  souls  ?  Modern 
divines,  and  public  teachers,  would  tell  you  at  once, 
w^ithout  hesitation,  that  they  both  went  immediately 
to  hell,  to  suffer  the  punishment  of  their  guilt,  in  a 
future  and  eternal  state.  But  Peter,  who  doubtless 
knew  as  much  about  it  as  any  preachers  or  doctors  of 
divinity  have  since,  and  who  was  as  faithful  and 
fearless  in  declaring  the  truth,  especially  those  portions 
of  it  which  are  most  important,  and  most  salutary  in 
their  effects, — he  says  not  a  word  about  the  future  des- 
tiny of  these  two  persons.  They  had  been  suddenly 
struck  down  dead,  under  his  examination,  and  his  severe 
reprimand.  But  he  pursues  them  no  further, — tells  of 
no  torments — intimates  no  sufferings  that  awaited  them 
beyond  the  grave.  Why  did  he  not  do  it  ?  Never 
was  there  an  occasion — never  were  there  circum- 
stances more  suitable  or  better  adapted  to  such  a  dis- 
play. Why  did  he  not  portray,  in  vivid  colors,  and  in 
all  their  appalling  reality,  the  terrors  of  that  eternal 
slate,  into  which  Ananias  and  Sapphira  had  been  so 
suddenly  and  fearfully  ushered  ?  The  only  reason 
that  can  consistently  be  given  is,  that  he  knew  of  no 
such  terrors.  He  had  not  learned  the  doctrine  of 
divine  wrath  and  vengeance  in  a  future  state,  from 
that  meek  and  heaven-sent  Master,  with  whom  he  had 
been  associated — by  whom  he  had  been  instructed  in 
the  doctrine  of  "  the  restitution  of  all  things,  spoken  by 
the  mouth  of  all  God's  holy  prophets,  since  the  world 
began" — and  of  whom  he  had  imbibed  the  truth,  and 
the  spirit  of  that  gospel,  which  hath  brought  life  and 
immortality  to  light. 


rayner's  lectures.  37 

I  will  cite  the  account  of  the  death  of  one  more 
wicked  man,  as  described  in  the  New  Testament,  which 
will  close  our  examination  and  our  remarks  upon  this 
particular  point.  It  is  that  of  the  cruel  and  infamous 
King  Herod,  The  description  is  given  in  the  12ih 
chapter  of  Acts.  In  the  beginning  of  the  chapter,  the 
historian,  St.  Luke,  says,  ''  Now  about  that  time, 
Herod  the  King,  stretched  forth  his  hands  to  vex 
certain  of  the  church,  and  he  killed  James  the  brother 
of  John  with  the  sword  :  and  because  he  saw  it 
pleased  the  Jews,  he  proceeded  further  to  take  Peter 
also  ;  and  when  he  had  apprehended  him,  he  put  him 
in  prison,  and  delivered  him  to  four  quaternions  of 
soldiers;  intending,  after  Easter,  to  bring  him  forth  to 
the  people."  Peter,  however,  by  a  miraculous  inter- 
ference, was  delivered  from  the  prison,  to  the  great  joy 
of  the  church,  and  the  disappointment  of  Herod, — who 
immediately  ordered  the  keepers  to  be  put  to  death. 
These  circumstances  sufficiently  indicate  the  vile 
character  of  this  cruel  and  impious  King. 

The  historian  proceeds  to  state  that  "  upon  a  set 
day,  Herod,  arrayed  in  royal  apparel,  sat  upon  his 
throne,  and  made  an  oration  unto  them.  And  the 
people  gave  a  shout,  saying.  It  is  the  voice  of  a  God, 
and  not  of  a  man  :  and  immediately  the  angel  of  the 
Lord  smote  him,  because  he  gave  not  God  the  glory  ; 
and  he  was  eaten  of  worms,  and  gave  up  the  ghost." 
Dr.  Clarke  supposes  he  was  suddenly  seized  with  a 
violent  inflammation  of  the  bowels,  which,  he  says,  after 
five  days  excruciating  torments,  (according  to  Josephus) 
terminated  in  death  by  putrefaction  ;  and  he  says, 
moreover,  "  his  death  was  most  evidently  a  judgment 
from  God." 

4 


38  rayner's  lectures. 

But  what  does  the  inspired  evangelical  historian  say 
of  him  further  ?  Does  he  intimate  any  thing  concerning 
his  condition  beyond  the  present  life  ? — any  sufferings 
that  awaited  him  after  the  pains  of  death,  and  the  close 
of  his  mortal  existence  ?  No  ;  not  a  word  :  He  says,  he 
"  gave  up  the  ghost," — that  is,  he  died^  and  that  is  all — 
yet  a  more  appropriate  case  could  scarcely  be  presented, 
in  which  to  have  described  the  miseries  of  a  departed 
spirit,  if  such  miseries  are  reserved  to  a  future  state. 
We  have  now  done  citing  instances  from  the  scriptures 
relative  to  this  point;  and  because  it  is  an  important 
and  very  interesting  one,  aqd  is  fairly  within  the  scope 
of  our  subject,  we  have  been  particular,  and  taken 
considerable  time  in  its  examination.  The  result  is, 
that  setting  aside  the  case  of  the  rich  man,  in  the  passage 
we  are  illustrating,  there  appears  to  be  no  instance  stated 
in  the  scriptures,  in  which  it  is  said,  or  intimated, 
concerning  any  wicked  man,  that  at,  or  after  his  death, 
he  went  to,  or  aw;o/ce  i/p  m,  a  place  or  state  of  torment. 

But  is  it  not  best,  and  safest,  so  lo  consider  it  ? — and 
will  it  not  have  a  salutary  influence  on  the  living,  to 
have  it  taught  and  believed  that  the  wicked,  at  death, 
go  to  a  place  of  punishment  in  a  future  state  ?  Yes,  my 
friends,  it  is  best,  in  all  respects,  so  to  understand  and 
believe  and  tea'^'.h,  if  there  is  any  just  foundation  for  it. 
Otherwise  it  is  not,  unless  it  is  better  to  believe  fiction 
than  reality  ;  and  to  teach  falsehood,  rather  than  truth. 
We  have  no  occasion  to  be  frightened  v;ith  imaginary 
evils  and  terrors,  and  no  authority  or  permission  to  alarm 
others  by  them.  The  truth,  as  revealed,  is  sufficient, 
and  is  the  best,  and  will  have  the  best  influence,  if 
the  wicked  at  death,  go  to  a  state  of  punishment  and 
misery  in  another  world,  is  it  not  reasonable  to  expect 


rayner's  lectures.  39 

that  some  account,  or  some  intimation  would  have  been 
given  of  it,  in  some  of  the  particular  descriptions  that 
are  given  of  the  deaths  of  wicked  men  in  the  bible  ? 

I  have  examined  the  scriptures  very  particularly, 
and  with  a  direct  reference  to  this  point.  Indeed,  it 
is  virtually  admitted  by  those  whose  views  are  in 
opposition  to  ours  upon  this  subject,  that  the  case  of  the 
rich  man,  is  the  only  one  of  the  kind  in  the  bible.  And 
hence,  when  they  would  set  forth  the  terrors  of  a  future 
slate,  and  the  sufferings  of  the  wicked  after  death,  they 
always  refer,  for  an  example,  to  the  rich  man,  "  lifting 
up  his  eyes  in  hell,  being  in  torments." 

I  appeal  to  your  candor,  my  hearers,  to  say,  is  it  not 
wonderful  ?  is  it  not  most  unaccountable,  that  this  should 
be  the  only  instance  noted  Tn  the  sacred  records? — 
An  instance  too,  in  the  case  of  a  person,  not  charged 
with  a  single  crime,  nor  wnth  the  omission  of  any  duty  ; 
whilst  the  death  of  many  others,  notorious  for  their 
wickedness,  is  very  particularly  described,  and  not  a 
word  said,  or  a  suggestion  made,  as  to  any  sufferings  to 
which  they  were  doomed,  or  which  awaited  them  in 
another  state  of  being. 

These  are  facts  and  circumstances,  which,  although 
they  do  not  determine  the  true  meaning  of  the  passage 
under  discussion,  are  yet  sufficient,  we  think,  at  least 
to  excite  a  doubt,  and  even  to  render  it  very  improbable, 
that  the  exposition  which  has  been  commonly  given  of 
it,  is  the  true  one. 

Do  you  doubt  the  correctness  of  our  statement  in 
this  particular  ?  Then  examine  the  bible  yourselves, 
carefully,  in  reference  to  this  point.  Travel,  in  your 
researches,  through  the  records  of  the  Old  and  New 
Testaments.     Mark  the  description  given  of  every  case. 


40  rayner's  lectures. 

You  will  read,  in  a  number  of  instances,  of  large  bodies 
of  human  beings  swept  away  from  the  land  of  the 
living,  as  it  were  in  a  moment,  and  in  the  midst  of 
their  follies  and  their  wickedness.  And  you  will  also 
read  of  individuals,  of  most  abominable  characters, 
being  cut  off  in  their  thoughtless  and  ungodly  career 
of  crime  and  guilt.  But  will  you  read  too  of  their 
lifting  up  their  eyes  in  hell,  being  in  torments?  or  of 
any  sufferings  which  awaited  them  in  another  slate  of 
being  beyond  the  bounds  of  mortality  ?  We  are 
persuaded  you  will  learn  nothing  of  the  kind  by  such  an 
examination.  No,  not  in  one  instance,  unless  it  be  that 
of  the  rich  man,  in  the  passage  under  investigation. 

And  if  so,  does  it  not  suggest  the  idea,  as  more 
than  possible  ;  nay,  is  not  the  inference  almost 
irresistible,  that  the  account  of  this  man,  his  riches, 
bis  apparel,  his  sumptuous  fare,  his  death,  and  his 
after  punishment, — that  the  whole  d.  scripticii  is  not  to 
be  understood  literally — but  as  a  figurative,  and 
parabolical  representation  of  events  and  dispensations 
belonging  to  the  present  state  of  mankind  upon  eartli; 
and  which  were  to  have  their  accomplishment  in  due 
time,  in  this  world.  This  is  our  decided  and  deliberate 
opinion  of  the  meaning  and  design  of  this  parable  ;  and 
we  do  humbly  expect  that  the  illustration  we  are 
attempting  to  give,  ere  it  be  concluded,  will  show,  very 
conclusively,  that  this  is  the  only  rational  and  consistent 
view  that  can  be  taken  of  it. 

In  our  next  lecture  we  shall  take  up  the  word  hell, 
in  the  passage,  notice  its  derivation,  together  with 
the  ancient,  and  modern  understanding  of  it,  and  the 
use  and  application  which  has  been  very  generally 
made  of  it  by  the  clergy  and  others.     We  shall  also,  in 


rayner's  lectures.  41 

the  next  lecture,  if  we  have  room,  notice  the  application 
made  by  the  rich  man  to  father  Abraham,  for  relief 
and  assistance,  together  with  the  answer  returned  by 
the  sainted  Patriarch :  all  which  will  go  to  show,  we 
think,  most  conclusively,  that  the  passage,  in  its  true 
meaning,  does  not  describe  the  situation  of  an  individual, 
or  of  any  portion  of  mankind  in  a  future  state  of 
existence,  and  gives  no  support  to  the  doctrine  of  eternal 

torments. 

Here  then,  to  employ  the  language  of  a  heathen 
writer,  which  in  this  case  accords  with  the  decisions 
both  of  reason  and  revelation—"  Here  will  we  hold.— 
If  there  is  a  power  above  us — and  that  there  is,  all 
na'ture  cries  aloud,  through  all  her  works, — He  must 
delight  in  virtue,  and  what  He  delights  in  must  be 
happy."  And  we  will  add,  what  He  delights  in,  will 
be  ultimately  established,  throughout  the  whole  extent 
of  his  moral  government,  and  consequently  vice  and 
misery  cannot  be  eternal.     Amen. 


LECTURE    III. 

LUKE  xvi.  31. 

'  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuad' 
ed,  though  one  rose  from  the  dead." 

It  will  be  recollected,  by  those  who  attended  our 
last  lecture,  that  we  promised  in  our  next  to  consider, 
particularly,  the  word  hell,  as  it  is  employed  in  the 
parable  we  are  attempting  to  illustrate.  To  this  we 
now  proceed. 

It  is  scarcely  necessary  to  remind  you,  my  hearers, 
that  the  greater  part  of  preachers  and  writers  upon 
the  subject  of  revealed  religion,  have  taken  for  granted, 
(what,  indeed,  ought  rather  to  be  proved)  that  there  is 
a  place  of  future  punishment  beyond  this  world  ;  and 
that  the  name  of  that  place  is,  in  our  language,  helL 
They  have  not,  we  believe,  attempted  to  describe  its 
location  or  its  limits,  nor  the  time  when  it  was  made. 
It  is  certain  that  Moses,  in  his  description  of  the  crea- 
tion, gives  no  account  of  it.  Yet,  if  there  is  such  a 
place,  it  must  have  been  made,  or,  to  use  another 
scripture  term,  builtj  at  some  period  or  other.  For, 
says  the  apostle,  "  he  that  built  all  things,  is  God." 

But,  as  before  remarked,  it  is  generally  assumed  for 
a  fact,  that  there  is  such  a  place  of  punishment,  and 
that  the  name  of  it  is  hell ;  and  hence,  when  the  word 
is  used  by  preachers  generally,  the  hearers  are  at  no 


rayner's  lectures.  43 

loss  to  understand  their  meaning  ;  they  know  they  re- 
fer to  a  future  state  of  existence,  in  misery  and  woe. 
Whether  this  is  the  scriptural  meaning  of  the  word 
hell  or  not,  is  worthy  of  serious  and   careful  inquiry. 

It  may  be  proper  to  remark,  in  this  place,  that  the 
Hebrew  word,  which  in  our  English  bible  is  often  trans- 
lated hell,  is  sheol.  It  is  said  to  be  found  in  the  Old 
Testament,  in  sixty-four  places ;  in  three  of  those  it  is 
rendered  pit  5  in  twenty-nine  places,  grave^  and  in 
thirty-two  places  it  is  rendered  hell.  But  it  is  believed, 
that,  on  due  examination,  it  will  be  found  that  in  no 
instance  does  it  mean  a  place  of  punishment  or  suffer- 
ing in  a  future  state.  Nor  is  this  merely  the  opinion 
of  Universalists.  The  best  writers  of  other  sects  have 
asserted  the  same.  Doctor  Campbell,  the  learned 
Scotch  Presbyterian,  who  is  allowed  to  have  been  one 
of  the  greatest  biblical  critics,  says,  in  one  of  his 
Dissertations — '•^  sheol  signifies  the  state  of  the  dead 
in  general,  without  regard  to  the  goodness  or  badness 
of  the  persons,  their  happiness  or  misery."  To  the 
same  purpose  is  the  language  of  Dr.  Whitby,  the 
celebrated  Episcopal  divine,  "  All  men,  (says  he,) 
go  to  sheol "  (or  hades.)  There  Jacob,  and  Job, 
and  David,  and  Hezekiah  expected,  and  even  desired 
to  be." 

But  it  is  unnecessary  to  refer  to  the  opinion  of  any 
uninspired  writers  upon  the  subject.  No  one  can  read 
the  passages  in  the  OJd  Testament,  where  this  word 
occurs,  without  being  shocked  at  the  idea  of  its  desig- 
nating a  place  of  torment  in  a  future  state.  Permit 
me  to  cite  a  {q\y  texts  as  examples. 

The  patriarch  Jacob,  when,  by  the  deception  of  his 
sons,  he  was  led  to  believe  that  his  beloved  Joseph 


44  rayner's  lectures. 

had  been  devoured  by  a  wild  beast,  declared,  in  the 
anguish  of  his  heart,  '^  I  will  go  down  to  sheoV^ — 
that  is,  to  give  it  the  common  rendering,  "  I  will  go 
down  to  hell  to  my  son  mourning."  And  when  they 
urged  him  to  send  his  youngest  son  Benjamin  into 
Egypt  with  them,  he  told  them,  "if  mischief  should 
befall  him  in  the  way,  then  shall  ye  bring  down  my 
gray  hairs  with  sorrow  to  hell " — that  is,  to  sheol, — here 
translated  grave,  though  more  frequently  rendered 
hell.  But  if  it  had  been  so  rendered  here,  as  it  is  in 
other  places,  it  would  have  represented  Joseph  as 
being  in  hell,  and  that  his  father  Jacob  expected  soon 
to  follow  him  to  the  same  place.  It  would  also  repre- 
sent Job  as  praying — "  O  that  thou  wouldst  hide  me  in 
hell  ;"  and  David  as  saying,  "  My  life  draweth  nigh 
unto  hell."  "  Let  the  wicked  be  ashamed,  and  let 
them  be  silent  in  hell;"  and  again,  "  Our  bones," 
says  he  "  are  scattered  at  hell's  mouth,  as  when  one 
cutteth  and  cleaveth  wood."  Now,  does  any  one  be- 
lieve (as  Balfour  asks  in  reference  to  this  text)  that 
people's  bones  are  scattered  at  the  mouth  of  hell, 
meaning  a  place  of  eternal  misery  ? 

Again,  we  may  observe  further,  in  relation  to  this 
point,  that  the  same  word,  sheol,  is,  in  a  number  of 
places,  translated  hell,  in  our  English  bible,  in  a  con- 
nection which  shows  its  meaning  to  be  very  different 
from  what  is  now  understood  by  it.  We  will  name 
but  an  instance  or  two.  David  says,  in  the  language 
of  gratitude  to  God,  "  for  great  is  thy  mercy  towards 
me  ;  and  thou  hast  delivered  my  soul  from  the  lowest 
hell."  Was  David  in  the  place  of  eternal  misery? 
Certainly  not,  for  he  was  delivered  from  the  lowest 
hell.     Jonah  says, — "  Out  of  the  belly  of  hell  cried  I, 


rayner's  lectures.  45 

and  thou  liearedst  my  voice."  Are  prayers  thought 
to  be  of  any  avail  in  hell  ?  We  are  told  they  are  not, 
and  never  will  be.  But  Jonah  was  in  hell,  and  there 
he  prayed,  there  he  was  heard,  and  he  was  delivered 
from  it.  And  when  David  prayed  in  reference  to 
certain  persons,  that  they  might  "go  down  quick  into 
hell,"  are  we  to  understand  that  he  desired  they  might 
be  quickly  sent  into  a  place  of  endless  torment  ?  Surely, 
no  one  will  claim  that  such  was  the  prayer  of  the  man 
after  God's  own  heart. 

But  it  is  unnecessary  to  dwell  upon  the  usage  or 
meaning  of  the  word  sheol,  or  hell,  as  it  is  found  in  the 
Old  Testament ;  for  there  is  not  a  single  instance  of  its 
occurrence  there,  in  which,  even  an  orthodox  preacher 
or  writer,  who  has  ever  taken  pains  to  examine  the 
subject,  and  who  regards  his  reputation  for  correctness, 
will  claim  that  it  means  a  place  of  future  misery  be- 
yond this  world. 

But  what  is  the  derivation,  and  the  meaning  of  the 
word  hell,  as  it  occurs  in  the  New  Testament,  and 
particularly  in  the  passage  under  examination  ? 

Tiiere  are  four  words  in  the  original  languages  of 
the  bible,  which  are  all  translated  hell,  in  our  common 
English  version.  These  are  sheol,  hades,  tartarus, 
and  gehenna.  The  first  of  these  is  the  Hebrew 
word,  which  we  have  just  been  considering.  The 
second  is  the  Greek  word  corresponding  to  it.  And 
this  is  the  word  which  is  translated  hell  in  the  parable, 
or  "  story,"  we  are  illustrating.  The  word  hades,  in 
the  Greek  of  the  New  Testament,  answers  to  sheol 
of  the  Hebrew,  in  the  Old  Testament ;  and  it  is  uni- 
versally agreed  that  their  original  meaning  is  the  same. 
Hades  is  found  in  eleven  places  in   the  New  Testa- 


46 


RAYNER  S      LECTURES. 


ment,  and  no  more ;  and  It  is  translated  in  English, 
by  the  word  heU,  in  all  those  places  but  one,  where 
it  is  rendered  grave. 

Do  you  wish  to  know  what  passage  it  is  in  the  New 
Testament  in  which  this  word  is  rendered  grave  ?  It 
is  the  noted  text  in  1  Cor.  1 5th,  55th.  "O  grave, 
where  is  thy  victory."  Now  let  it  be  particularly  re- 
marked, that  grave,  in  this  passage,  is  a  translation  from 
the  very  same  original  w^ord,  which,  in  every  other 
place  in  the  New  Testament,  is  rendered  hell.  Why 
was  it  not  so  rendered  in  this  passage  ?  We  can  im- 
agine no  other  reason,  than  that  the  translators  might 
think  it  would  seem  like  a  contradiction  of  the  doctrine 
of  future  endless  punishment.  To  have  given  the  word 
the  same  translation  in  the  present  case,  would  make 
the  passage  read  as  follows — "  O  death  !  where  is  thy 
sting  ?  0  hell  1  where  is  thy  victory  !"  It  should  be 
noted  that  this  is  a  quotation  by  St.  Paul,  from  the  book 
of  Hosea,  13th  chapter,  and  ]4th  verse,  where  the  word 
sheol  occurs  twice,  and  is  translated  by  the  English 
word  grave,  but  might,  with  equal  propriety,  have  been 
rendered  hell ;  and  then  the  original  passage,  quoted 
in  substance  by  St.  Paul,  would  have  read  thus — *'  I 
will  ransom  them  from  the  power  of  hell ;  I  will  re- 
deem them  from  death.  O  death,  I  will  be  thy  plagues  ; 
O  hell.,  [  will  be  thy  destruction."  In  reference  to  this 
prophetic  declaration,  the  Apostle,  putting  it  in  the  form 
of  an  interrogation,  triumphantly  asks — O  death,  where 
is  thy  sting  ?  O  hell,  where  is  thy  victory  ?  The  an- 
swer is.  It  will  be  no  where,  for  it  is  to  be  destroyed  ; 
consequently,  it  is  not  a  place  of  everlasting  punishment 
and  misery. 

I  have  before  quoted  Dr.  Campbell,  and  given  his 


rayner's  lectures.  47 

opinion  of  the  Hebrew  word  sfifiol.  Concerning  the 
Greek  word  hades,  he  says,  "  It  occurs  in  eleven  places 
in  the  New  Testament.  In  my  judgment,  it  ought  never 
in  scripture  to  be  rendered  hell,  at  least  in  the  sense 
wherein  that  word  is  now  universally  understood  by 
Christians."  Dr.  Whitby  says  of  hades, — "  It  is  the 
place  to  which  the  good  as  well  as  the  bad  go  ;"  that 
it  signifies,  "  not  the  place  of  punishment,  but  the 
grave,  or  the  place  of  death."  These  are  two  of  the 
most  celebrated  writers  and  critics,  one  a  Scotch 
Presbyterian,  the  other  an  English  Episcopalian  ;  and 
they  both  agree  that  hades,  rendered  hell,  in  the  New 
Testament,  does  not  mean  a  place  of  punishment  or 
suffering,  but  the  place  or  state  of  the  dead  in  general, 
without  regard  to  the  goodness  or  badness  of  their 
characters. 

Doctor  Adam  Clarke,  the  learned  Methodist  com- 
mentator, in  his  remarks  upon  Matthew  ii.  23,  says — 
"  The  word  hell,  used  in  the  common  translation, 
conveys  now  an  improper  meaning  of  the  orig-inal 
word,  because  hell  is  only  (now)  used  to  signify  the 
place  of  the  damned,^^ 

To  be  sure,  these  writers  and  others  have  attempted 
to  make  out  that  this  hades  or  hell,  is  divided  into 
two  separate  apartments ;  one  called  tartarus,  or  a 
place  of  punishment  for  the  wicked,  and  the  other 
elysium,  or  a  place  of  happiness  for  the  righteous. 
But  of  this  division  of  hades,  or  hell,  into  two  apart- 
ments, called  tartarus  and  elysium,  the  scriptures 
give  no  account,  and  furnish  no  authority  for  it ;  and 
the  opinion  has  no  other  foundation  than  that  of  hea- 
then fable. 

Now,  before  we  proceed  any  further  in  relation  to 


48  rayner's  lectures. 

the  case  of  the  rich  man  in  the  passage  under  ex- 
amination, there  are  some  things  which  I  wish  may- 
be particularly  noted. 

Jn  the  first  place,  we  remark  that  the  original  Greek 
word,  which  is  rendered  hell  in  the  passage,  and  in 
which  the  rich  man  is  said  to  have  lifted  up  his  eyes, 
being  in  torments,  is  hades.  There  is  another  word 
which  occurs  just  twelve  times  in  the  New  Testament, 
and  is  always  translated  hell  in  our  English  version. 
It  is  gehenna.  This  word,  orthodox  writers  and 
commentators  contend,  always  designates  the  place  of 
endless  punishment  and  suffering  in  a  future  state  ; 
and  they  admit  that  it  is  the  only  word  which  does 
describe,  or  refer  to  such  a  place.  This  word  we 
shall  not  at  present  attempt  to  define  or  illustrate. 
Our  business  is  with  the  meaning  of  the  word  hell,  as 
derived  from  the  original  Greek  word  hades.  For, 
let  it  be  borne  in  mind,  that  the  rich  man  is  not  rep- 
resented as  being  in  gehenna,  but  in  hades.  Not  in 
a  place  of  punishment  in  a  future  state,  for  hades,  it 
is  admitted,  did  not,  in  its  original  signification,  mean 
such  a  place  ;  but  the  place  or  state  of  the  dead  in 
general,  without  regard  to  their  characters,  whether 
good  or  bad.  Christ  went  into  hades^  or  hell;  yet  no 
one  supposes  he  went  to  a  place  of  punishment  or 
suffering.  The  Psalmist  says, — and  it  is  quoted  in 
the  New  Testament,  in  reference  to  Christ — "  Thou 
wilt  not  leave  my  soul  in  hell,  neither  wilt  thou  suffer 
thine  holy  one  to  see  corruption." 

You  would  doubtless  think  that  preacher  very  un- 
charitable and  presumptuous,  who  should,  from  the 
pulpit,  declare  to  his  congregation,  that  he  verily  be- 
lieved they  would  every  one  of  them  go  to  hell ;  and. 


rayner's  lectures.  49 

especially,  you  would  think  it  most  inconsistent  and 
outrageous  for  a  Universalist  preacher  to  make  such 
a  declaration.  But  h  ■  might  do  it  with  strict  pro- 
priety. And  I  have  no  iiesitation  in  saying  this  even- 
ing to  this  numerous  congregation,  that  I  am  fully 
persuaded  you  are  every  one  of  you  bound  for  hell  ; 
you  are  on  your  way,  and  will  certainly  arrive  there. 
Not  to  a  place  of  tonnent  in  another  world, — God  for- 
bid— but  to  the  grave — to  hades — the  state  of  the 
dead.  "  All  men  go  to  hades,"  that  is,  as  the  vi^ord  is 
translated,  all  men  go  to  hell. 

But  it  is  said  the  meaning  of  the  w^ord  has  become 
changed  from  its  original  signification.  It  would  ap- 
pear as  if  a  great  many,  and  indeed  most  preachers 
are  of  this  opinion,  for  they  now  constantly  quote 
passages  in  which  the  word  Jiell  is  derived  from  sheol 
in  the  Old  Testament,  and  from  hades  in  the  new,  and 
apply  it  to  a  place  or  state  of  endless  punishment  after 
death;  and  yet,  if  they  have  taken  pains  to  inform 
themselves  upon  this  point,  they  must  know  that  such 
is  not  the  original  meaning  of  either  of  those  words. 

And  now,  my  friends,  we  would  inquire, — if  the 
meaning  of  those  words  have  become  changed,  who 
changed  their  meaning .?  We  desire  to  know  who  has 
had  any  authority  to  change  them  from  their  original 
signification,  when  they  were  spoken  or  communicated 
by  divine  inspiration? 

This  is  a  serious  and  very  interesting  question.  It 
is  an  acknowledged  fact,  that  those  words — sheol  and 
hades — both  of  which  are  most  commonly  translated 
hell,  did  not  originally  signify  a  place  of  suffering  in  a 
future  state.  Writers  of  the  greatest  learning  and 
celebrity   have  acknowledged   it,    and   say   thaf  they 


50  RAYNER  S    LECTURES. 

ought  not  to  have  been  rendered  hell,  as  that  word  is 
now  commonly  understood.  By  what  authority,  then, 
we  ask  again,  has  the  original  meaning  of  those  words 
been  altered  .''  And  with  what  propriety  are  passages 
of  scripture  containing  either  of  those  words,  quoted 
and  applied  as  proofs  of  the  doctrine  of  endless 
sufferings  in  a  future  state  ?  This  is  certainly 
perverting  the  scriptures  from  their  acknowledged 
original  sense,  to  one  of  merely  human  authority,  and 
the  unsupported  imaginations  of  men.  It  is  making 
many  passages  of  scripture  convey  a  meaning  which 
the  sacred  writers  never  intended,  and  on  a  subject  of 
the  greatest  interest  and  importance. 

!  must  beg  leave  to  make  a  quotation  here  from  a 
late  writer  upon  this  particular  point."^  He  says — 
''  Since  neither  sheoi,  nor  hades,  nor  even  the  word 
hell,  in  English,  originally  signified  a  place  of  endless 
misery,  is  it  not  a  perversion  of  the  divine  oracles,  to 
quote  any  of  the  texts  in  which  those  words  occur,  to 
prove  it }  It  is  well  known  that  such  texts  are  often 
quoted  for  this  purpose  ;  but,  is  it  not,  (says  he)  a 
very  great  imposition  upon  the  ignorant,  to  quote  such 
texts  in  proof  of  this  doctrine  ?  The  simple,  honest 
hearted,  English  reader  of  his  bible,  sees  the  word 
hell  often  used  by  the  sacred  writers.  He  has  been 
taught  from  a  child,  that  hell  means  a  place  of  endless 
misery  for  the  wicked.  Every  book  he  reads,  every 
sermon  he  hears,  all  tend  to  deepen  his  early 
impressions,  and  confirm  his  opinion.  Those  who 
know  better,  are  not  much  disposed  to  undeceive  him. 
On  the  one  hand,  they  are,  perhaps,  deterred  from  it 
by  a    false   fear  of  disturbing  public  opinion  ;  and   on 

*  Walter  Balfour. 


rayner's  lectures.  51 

the  other,  by  reluctance  to  encounter  the  odium  of  the 
Christian  public,  in  being  looked  upon  as  heretics. 

"  Select  the  most  celebrated  preacher  you  can  find, 
and  let  him  frankly  tell  his  audience,  that  neither  sheol, 
nor  hades,  nor  even  our  word  hell,  originall}^  meant  a 
place  of  endless  misery,  and  his  celebrity  is  at  an  end. 
He  would  from  that  moment  be  considered  as  an 
heretic  ;  and  his  former  admirers  would  now  be  his 
warm  opposers."  My  hearers,  1  cannot  help  requesting 
you  to  reflect  seriously  upon  this  matter. 

Now  it  is  a  fact,  the  truth  of  which  you  can  easily 
ascertain  to  your  satisfaction,  that  the  most  celebrated 
writers  in  the  Presbyterian  and  Episcopal  Churches, — 
together  witli  Doct.  Adam  Clarke,  of  the  Methodist 
Church,  have  ail  acknowledged,  that  the  word  hell,  as 
it  occurs  ii>  the  scriptures,  and  as  translated  from  the 
words  sheol  and  hades  of  the  Hebrew  and  Greek,  did 
not  oii'^inally  mean  a  place  of  punishment  in  another 
woild,  and  that  they  are  improperly  rendered  hell, 
according  to  the  common  meaning  now  attached  to 
that  word. 

Well  now,  suppose  a  minister  of  one  of  the  above 
named  denominations — for  example,  a  preacher  of  the 
Methodist  order, — sliould  be  preaching  upon  the 
passage  in  Psalms,  "The  wicked  shall  be  turned  into 
hell,"  &tc.  And  suppose,  in  the  midst  of  his  discourse, 
while  setting  forth  the  inconceivable  sufferings  to  which 
mankind  are  liable  in  a  future  slate  of  existence,  he 
should  make  a  sudden  pause,  and  then  go  on  to 
remark  as  follows — "  My  dear  hearers,  I  feel  myself 
bound  in  duty  to  state  to  you,  that  the  word  rendered 
hell,  in  my  text,  is  translated  from  the  original  Hebrew 
word  sheol^   a  word   which,  as  used  by    the    sacred 


52  rayner's  lectures. 

writers,  had  no  reference  to  a  place  of  punishment 
beyond  the  present  hfe  ;  it  only  meant  the  grave,  or 
the  state  of  the  dead  in  general,  but  intimated  nothing 
in  relation  to  their  future  existence."  Or,  suppose  his 
text  should  be  fiom  the  New  Testament,  as  follows — 
"In  hell  he  lifted  up  his  eyes," — or — "Thou 
Capernaum  that  art  exalted  to  heaven,  shall  be  thrust 
down  to  hell,"  Slc,  and  should  proceed  to  say,  in 
his  illustration — "  1  must  ho;  estly  inform  you,  my 
hearers,  that  the  word  here  translated  hell,  is  from  the 
Greek  word  hades,  answering  to  the  Hebrew  word 
sheolf  in  the  Old  Testament;  and  neither  of  them,  in 
their  original  signification,  described,  or  had  any  refer- 
ence to  a  place  or  state  of  punishment  for  the  souls  of 
men  in  another  world  :  this  meaning  has  since  been 
given  to  those  words  by  preachers,  and  uninspired  men, 
but  it  was  not  the  meaning  intended  to  be  conveyed  by 
the  inspired  writers,  who  spake  as  []'.2y  were  moved 
by  the  Holy  Ghost." 

What  would  be  thought  of  a  preacher  who  should 
make  this  honest  statement  ? — a  statement  undeniably 
correct,  which  no  one  who  has  any  claims  to  biblical 
knowledge  will  pretend  to  dispute.  Why,  his  con- 
gregation would  be  greatly  alarmed,  pronounce  him  a 
universalist,  and,  probably  more  than  half  of  them 
would  determine  they  would  never  hear  him  again. 
Yes  ;  and  he  would  be  forthwith  presented  to  the 
higher  ecclesiastical  powers,  to  be  tried  for  heresy. 

Now  my  hearers,  I  have  stated  this  easily  supposed 
case,  that  in  it  you  may  discover  the  power  of  human 
tradition,  the  force  of  prejudice,  and  the  influence  of 
popular  opinion. 

I  must   still  quote  again  from  the  afore-cited   writer 


rayner's  lectures.  53 

(Balfour)  upon  this  same  point.  He  says — "  I  ask 
again,  and  I  solemnly  put  it  to  every  man's  conscience, 
who  professes  to  fear  God, — Ou^ht  not  men  to  be 
honestly  told  the  truth  about  this,  let  the  consequences 
be  what  they  may  ?  Are  we  at  liberty  to  pervert  the 
scriptures  in  favor  of  any  sect,  or  system  in  the  world  ? 
Must  we  be  guilty  of  a  pious /raw  J,  in  concealing  from 
people  what  they  ought  to  know,  because  the 
disclosure  may  excite  popular  prejudices  against 
ourselves,  and  afford  cause  of  suspicion  that  the  doctrine 
of  endless  misery  is  not  true  ?  " — The  writer  adds 
concerning  hades^ — that  '^  we  never 'find  the  words 
eternal,  everlasting,  or  forever,  used  in  connexion  with 
it.  We  never  read  of  an  everlasting  or  eternal  Hades 
or  Hell,  or  that  men  are  to  be  punished  in  it  forever. 
Nothing  like  this  is  to  be  found  in  scripture.  Such 
epithets,  added  to  the  word  hell,  found  in  books  and 
sermons,  are  among  the  improvements  in  divinity  which 
man's  wisdom  teacheth.  The  word  hell  is  first 
perverted  from  its  original  signification,  and  then  the 
word  eternal  is  added  to  it,  to  make  the  punishment  of 
endless  duration." 

Yo[j  cannot  help  seeing  the  propriety  of  my  dwelling 
at  considerable  length  upon  the  word  hades,  in  the 
passage  under  consideration,  because  it  is  particularly- 
necessary  to  ascertain  the  true  meaning  of  this  word, 
in  order  to  a  right  understanding  of  the  other  parts  of 
the  passage  which  are  immediately  connected  with  it. 
Its  being  translated  from  the  Greek  language,  into  our 
own,  makes  no  alteration  in  its  meaning.  The  true 
signification  of  the  word  hell  must  be  the  same  as  that 
o(  hades,  of  which  it  is  the  translation. 

We  have  seen  that  the  original  Greek   w^ord  hades, 
5^ 


54  rayner's  lectures. 

did  not  signify  a  place  of  future  endless  punishment  and 
misery — it  conveyed  no  such  idea;  as  admitted  by  the 
learned  of  all  denominations.  Surely  then,  when 
translated  into  our  language,  or  any  other,  the  original 
meaning  ought  to  be  retained,  and  no  other  meaning 
should  be  attached  to  it ;  for  who  has  any  right  to  alter 
the  language  of  inspiration  ?  whoever  does  so  is  justly 
chargeable  with  perverting  the  sciiptures. 

A  query  may  here  be  suggested  : — When  it  is  said 
that  the  rich  man  hfted  up  his  eyes  in  hades,  or  hell, 
are  we  to  understand  that  he  lifted  up  his  eyes  in  the 
grave,  or  the  place  or  state  of  the  dead  ?  We  answer, 
no  ;  not  literally,  according  to  the  common  acceptation 
of  those  terms  ;  but  in  2i parabolical^  or  figurative  sense. 
And  accordingly  we  find  that  people  are  spoken  of  in 
the  scriptures,  as  being  dead,  and  in  their  graves,  while 
yet  they  are  living  on  the  earth.  But  the  terms 
employed  in  such  cases  are  to  be  understood  as 
figurative  and  symbolical — as  representing  the  particular 
condition,  character,  and  circumstances  of  persons,  or 
of  a  people  in  the  present  life.  And  this,  we  expect 
to  show  in  due  season,  is  the  design  of  the  passage  we 
are  illustrating.  Our  object,  as  yet,  has  been  to  show 
that  the  "commonly  received  opinion  of  the  meaning  of 
this  portion  of  scripture,  and  the  application  which  has 
generally  been  made  of  it,  is  totally  incorrect,  and 
cannot  be  sustained. 

And  now,  my  respected  hearers,  if  any  of  you  have 
any  doubts  as  to  the  correctness  of  observations  we 
have  here  made  upon  the  meaning  of  the  word  hell, 
translated  from  the  original  word  hades,  it  would  be 
very  satisfactory  to  me,  and  doubtless  to  you  also,  if 
you   would  consult  the  clergy  of  other  sects  upon    this 


rayner's  lectures.  55 

matter.  There  are  in  this  city  several  ministers  of 
different  religious  denominations,  of  distinguished 
learning  and  competent  information ;  and  who,  if 
seriously  inquired  of,  would,  we  ought  to  presume, 
candidly  give  you  their  opinion,  as  the  result  of  their 
researches  upon  this  point.  And  we  have  no  fears  that 
any  one  of  them  will  contradict,  in  any  essential 
particular,  the  statements  and  remarks  we  have  made 
relative  to  this  important  word,  or  that  lliey  would  risk 
their  reputation,  as  scholars  and  theologians,  on  a 
different  interpretation. 

There  is  a  remarkable  circumstance  which  I  wish  to 
notice  in  relation  to  this  account  of  the  rich  man.  It 
is  this.  The  aposdes  were  the  companions  of  our 
Saviour,  in  his  travels  and  his  teaching.  What  he 
delivered  to  the  multitudes,  in  parables,  he  fully 
explained  to  them  ;  so  that,  as  he  says — to  them  it  was 
given  to  know  the  mysteries  of  the  kingdom  of  God,  or 
gospel  revelation  ;  and  particular  charge  was  given 
them,  that  what  they  heard  in  the  ear,  in  secret,  they 
should  publish  upon  the  house-top — that  is,  openly  and 
plainly. 

They  were  with  our  Saviour  when  he  delivered  this 
parable  or  account  concerning  the  rich  man  and  the 
beggar.  We  may  suppose  they  understood  his  meaning, 
or  if  they  did  not  immediately  comprehend  it,  he 
doubdess  afterwards  explained  it  to  them,  according  to 
his  usual  custom. 

Now,  if  in  this  parable  or  discourse,  he  meant  to 
give  a  representation  of  the  future  state  of  the  righteous 
and  the  wicked,  after  the  death  of  the  body,  and  to 
illustrate  and  enforce  the  important  doctrine  by  two 
opposite  examples,  the  apostles,  no  doubt,  so  understood 


56  rayner's  lectures. 

him,  or  had  it  so  explained  to  them.  And  if  the 
description  of  the  rich  man's  dying,  and  lifting  up  his 
eyes  in  hell,  being  in  torments,  was  a  real  statement  of 
facts,  and  exhibited  as  a  warning  to  others,  not  only  his 
condition,  but  that  of  all  wicked  men  in  another  world, 
is  it  not  utterly  unaccountable  that  the  aposdes  should 
never  afterwards,  in  all  their  preaching  or  writings,  once 
mention  it,  or  aliude  to  it  in  any  way.? 

The  aposdes  preached  to  all  sorts  of  people  ;  they 
admonished  the  wicked, — they  forewarned  them  of  the 
divine  judgments, — they  called  upon  them  to  repent  ond 
be  converted,  that  their  sins  might  be  blotted  out.  But 
they  never  threatened  them  with  punishment  in  hades. 
They  never  apprized  them  that  after  death  they  would 
lift  up  their  eyes  in  hell,  being  in  torments.  St.  James, 
in  his  Epistle,  addresses  himself  to  rich  men  in 
particular  ;  tells  them  to  weep  and  howl  for  the  miseries 
that  should  come  upon  them. — "  Your  riches  (says  he) 
are  corrupted,  and  your  garments  are  moth-eaten  ; 
your  gold  and  silver  is  cankered  ;  and  the  rust  of  them 
shall  be  a  witness  against  you,  and  shall  eat  your  flesh 
as  it  were  fire.  Ye  have  heaped  treasure  together  for 
the  last  days,"  Sic.  What  an  opportunity  was  here  to 
have  referred  to  the  case  of  the  rich  man  in  our  subject, 
and  to  the  flames  of  hades  or  hell,  in  which  he  was 
tormented.  Yet  he  never  adverts  to  him,  as  a  warning 
to  the  wicked  rich  men,  whom  he  was  so  severely 
reprovins;.  Do  you  think,  my  hearers,  that  most  of 
our  preachers  in  the  present  day,  if  they  were  addressing 
such  characters  as  James  describes  in  the  passage  just 
cited,  would  forget,  or  neglect  to  refer  to  the  parable 
of  the  rich  man  and  Lazarus }  would  they  not  describe 
with   alarming   pathos,  the  fearful  horrors  of  the   rich 


rayner's  lectures.  57 

man's  doom,  lifting  his  cfespairing  eyes  in  torments, 
and  pleading  in  vain,  for  a  single  drop  of  water  to  cool 
his  tongue,  and  mitigate  his  intolerable  sufferings? 

How  often  have  you  heard  preachers  refer  to  this 
case.  Do  Uiey  not,  in  fact,  almost  invariably  recur  to 
it  in  describing  the  condition  o(  ihe  finally  impenitent^ 
as  the  common  phrase  is,  in  a  future  state  ?  you  will 
bear  me  witness  that  this  is  the  fact.  How  then  can 
it  be  accounted  for,  that  the  apostles  have  never,  in 
a  single  instance,  either  in  their  preaching  or  writings, 
that  we  have  any  account  of,  mentioned,  or  referred  to 
this  case  of  the  rich  man  ?  It  is  the  only  instance  in 
the  bible,  as  we  noticed  in  the  last  lecture,  in  which  it 
is  said,  or  intimated  concerning  any  wicked  man,  that 
at  his  death,  or  after  his  death,  he  went  to  a  place  of 
misery,  or  lifted  up  his  eyes  in  torments.  And  yet  the 
apostles  never  once  mentioned  it,  nor  alluded  to  it. 

I  know  not  how  others  may  account  for  the  conduct 
of  the  apostles,  in  reference  to  this  case  ;  I  confess 
myself  unable  to  do  it  in  any  other  way  than  this — 
namely,  that  they  did  not  understand  this  parable  or 
account  concerning  the  rich  man,  as  intended  by  our 
Lord,  to  teach  the  doctrine  of  punishment  and  misery 
in  another  world. 

But  it  will  be  said,  that  this  man  is  represented  as 
being  in  torment^  and  this  must  mean,  and  must  have 
been  intended  to  teach  something.  Doubtless,  my 
hearers,  it  has  a  meaning,  and  an  Important  one.  It 
was  intended  to  teach,  and  confirm  a  most  interesting 
truth.  What  it  was,  we  hope  to  be  able  to  show 
clearly  and  satisfactorily,  before  we  finish  our  illustra- 
tion of  the  subject.    But  we  are  yet  on  what  we  may  call 


58 

the  negative  side   of  it,  or  attempting  to   show   what 
cannot  be  its  meaning  and  intention. 

Before  closing  this  lecture  I  wish  to  make  a  remark 
or  two  further  concerning  the  word  hell,  as  derived 
from  the  original  words,  sheol  and  hades.  We  have 
before  observed  that  the  latter  of  these  w^ords  answers 
to  the  former,  and  that  they  both  convey  the  same 
meaning.  To  ijjis,  theological  writers  of  all  denomi- 
nations agree.  Dr.  Campbell  says,  "  The  word  hell, 
in  its  primitive  signification,  perfectly  corresponded  with 
the  word  hades J^  "And,"  sayshe,  "at  first,  it  de- 
noted only  what  was  secret  or  concealed.''^  Its  most 
common  meaning,  in  the  scriptures,  is,  the  grave  or  the 
state  of  the  dead. 

Dr.  Whitby,  the  Episcopal  writer  says,  expressly,  it 
does  not  signify  the  place  of  punishment.  He  says, 
further,  "  Those  heathens  who  looked  upon  it  as  the 
receptacle  of  souls,  held  it  to  be  a  place  in  which  they 
would  he  pvinished  OY  rewarded y  Now,  my  hearers, 
what  is  this  but  a  plain  acknowledgement,  that  punish- 
ment and  misery  in  hell,  is  a  heathen  notion,  which  the 
inspired  writers  never  taught  ?  They  never  intended 
any  such  thing,  by  the  word  sheol  or  hades,  rendered 
hell.  It  appears  then  that  it  is  not  a  scripture  doctrine; 
but  was  derived  from  the  heathens  ;  and  it  corresponds 
well  with  their  ideas  of  cruel  and  revengeful  deities. 

But  I  would  further  remark,  that  although  the  word 
hell  most  commonly  means  the  grave,  or  the  state  of 
the  dead  in  general  ;  yet  this  is  not  always  the  mean- 
ing of  the  word  in  scripture.  It  is  sometimes  used 
figuratively,  to  denote  a  state  of  great  afiiiction,  anxiety 
and  trouble. 

Hence   David  says — "  The  pains  of  hell  gat  hold 


rayner's  lectures.  59 

upon  me," — and  he  explains  it  by  saying — ^'  I  found 
trouble  and  sorrow."  But  by  God's  merciful  provi- 
dence he  was  delivered  out  of  this  state,  and  what  does 
he  call  it } — how  does  he  describe  it  ? — why,  he  employs 
the  word  /le//,  with  a  superlative  attached  to  it.  "  For 
great  is  thy  mercy  towards  me  :  and  thou  hast  delivered 
my  soul  from  the  lowest  hell.^^  Not  from  the  place 
of  endless  misery — our  opposers  would  not  agree  to 
that ; — and  it  was  not  from  the  grave,  or  the  state  of 
the  dead — for  he  was  still  living  upon  earth.  But  he 
employs  the  word  hell  in  a  figurative  sense,  to  denote 
great  affliction,  anxiety  and  trouble — for  it  was  from 
these  he  was  delivered.  Other  instances  of  its  similar 
use  could  be  cited.  And  we  expect  it  will  appear 
that  the  hell  in  which  the  rich  man,  in  our  subject,  is 
said  to  be  in  torments,  is  to  be  understood  figuratively, 
and  as  a  parabolical  representation. 

We  mentioned  in  our  last  lecture,  that  if  time 
permitted,  we  should  in  this,  notice  the  application 
of  the  rich  man  to  Father  Abraham,  together  with 
the  patriarch's  reply  ;  but  1  have  detained  you 
sufficiently  long  already. 

And  to  conclude,  my  hearers,  what  can  be  more 
important,  or  of  deeper  interest,  than  the  point  which 
we  have  labored  to  investigate  and  ascertain  this 
evening, — namely,  whether  there  be  a  hell  of 
torments  beyond  the  grave,  awaiting  any  portion  of 
the  human  race?  If  there  is,  your  preacher,  or  some 
of  his  congregation,  may  be  condemned  to  suffer  those 
torments.  If  there  be  no  such  hell,  and  we  can  be 
satisfied  of  it  as  a  truth,  what  effect  do  you  think  it 
would  have  upon  you  ?  Would  you  be  more  disposed  to 
rise  in  rebellion   against  your   Maker,  blaspheme  his 


""  uayner's  lectures. 

name,  and  trample  his  laws  under  your  feet  ?  No ;  1 
know  you  would  not.  But  a  view  of  God's  infinite 
niercy  and  love,  would  disarm  you  of  all  your  enmity, 
if  you  have  any,— would  fill  you  with  emotions  of  the 
most   sincere  and  lively  gratitude.     Amen. 


LECTURE    IV. 

LUKE  xvi.  31. 

"  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuad- 
ed though  one  rose  from  the  dead." 

In  our  last  lecture  upon  the  subject  of  the  rich  man 
and  Lazarus,  we  inquired  particularly  into  the 
derivation,  and  the  original  meaning  of  the  word  hell, 
in  which  the  rich  man  is  said  to  have  lifted  up  his 
eyes ;  and  showed,  we  trust,  satisfactorily  and  con- 
clusively, that  the  sacred  writers  in  using  the  word, 
never  intended  to  convey  the  idea  of  a  place  of 
punishment  and  misery  in  a  future  state  of  existence. 
And  if  so,  then  it  is  clear  that  the  opinion,  however 
popular  it  may  have  become,  can  be  traced  to  no 
higher  authority  than  the  invention  and  tradition  of 
men.  And  as  we  proceed  in  noticing  what  has  been 
the  common  opinion  of  the  meaning  and  design  of  this 
parable,  the  incorrectness  of  the  popular  construction 
given  to  the  word  hell,  will,  we  think,  be  more  and 
more  apparent. 

We  come  now  to  notice  the  petition  or  prayer  of 
the  rich  man  to  father  Abraham,  with  the  patriarch's 
answer. — "  He  lifted  up  his  eyes,  being  in  torments, 
and  seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom  : 
and  he  cried  and  said.  Father  Abraham,  have  mercy 
on   me,"  Sic.     We  have  before  remarked   upon   the 


62  rayner's  lectures. 

circumstance  of  Lazarus  being  represented  as  in  the 
bosom  of  Abraham.  But  here  are  some  other 
particulars  which  deserve  to  be  noticed.  In  the  first 
place.  He  saw  Abraham  with  Lazarus  in  his  bosom : 
and  although  it  is  said  to  be  afar  off,  yet  it  is  evident 
that  taking  the  account  together,  the  phrase  afar  off 
must  not  be  understood  as  signifying  in  reality  a  great 
distance.  I  might  illustrate  this  by  another  statement 
which  you  will  all  recollect.  It  occurs  in  the  parable 
of  the  prodigal  son ;  in  which  it  is  said  the  father  saw 
his  son  while  he  was  yet  a  great  way  off.  But  he  was 
not  so  far  but  thatliis  father  could  see  him,  and  could 
very  soon  run  to  him,  as  we  learn  he  did. 

So  Abraham  was  not  so  far  from  the  rich  man,  as  to 
be  out  of  his  sight.  And  furthermore,  they  are 
represented  as  holding  conversation  together  ;  which 
shows  that,  strictly  speaking,  and  regarding  the  account 
as  a  description  of  real  facts  and  occurrences,  there 
could  not  be  a  great  distance  between  them.  They 
were,  to  speak  familiarly,  near  neighbors. 

And  here  I  cannot  help  noticing  a  great  discrepancy 
between  the  different  descriptions  that  are  often  given 
of  heaven  and  hell.  Considering  them  both  as  local 
habitations,  they  are  sometimes  represented  as  being 
very  far  separated,  and  at  a  great  distance  from  each 
other.  Hence  the  common  remark — "  As  far  apart, 
as  heaven  is  from  hell."  The  Psalmist,  if  his  language 
is  to  be  understood  literally,  seems  to  countenance  this 
idea.  Thus,  when  declaring  the  divine  omnipresence, 
he  represents  the  Creator  as  always  equally  present  in 
places  the  most  remote  from  each  other.  "  Whither 
shall  I  go  from  thy  spirit .''  or  whither  shall  I  flee  from 
ihy  presence  ?    If  I  ascend  up  into  heaven,  thou   art 


rayner's  lectures.  63 

there  ;  if  I  make  my  bed  in  hell,  behold,  thou  art  there. 
If  I  take  the  wings  of  the  morning,  and  dwell  in  the 
uttermost  parts  of  the  sea  ;  even  there  shall  thy  hand 
lead  me,  and  thy  right  hand  shall  hold  me."  To  the 
same  purpose  speaks  Job.  "Canst  thou  by  searching 
find  out  God  ?  Canst  thou  find  out  the  Almighty  unto 
perfection  ?  It  is  high  as  heaven  ;  what  canst  thou  do  ? 
deeper  than  hell ;  what  canst  thou  know."  These 
passages  represent  heaven  as  located  very  high  above 
us  ;  and  hell  as  an  unfathomable  depth  below.  But 
who  does  not  at  once  see  that  such  language  is  highly 
metaphorical. 

Yet  it  is  probably  in  a  great  measure  from  such 
descriptions,  that  the  vulgar  opinion  has  obtained,  of 
the  local  situation  of  heaven  and  hell ;  and  hence  the 
common  idea,  that  at  death  the  souls  of  the  righteous 
ascend  literally  to  an  elevated  and  lofty  region, 
"above  the  skies,"  as  it  is  termed;  and  that  the 
wicked  are  driven,  and  banished  far  away  from  the 
presence  of  God,  down  to  the  dark  abode  of  eternal 
death,  of  never-ending  woe  and  horror. 

At  other  times,  preachers  and  writers  give  a  very 
different  description,  and  represent  the  two  places, 
heaven  and  hell,  as  being  in  the  same  vicinity,  and  very 
near  together,  so  near,  as  not  only  to  be  in  sight  of 
each  other,  but  that  the  inhabitants  can  converse  one 
with  the  other,  and  observe  distinctly  what  passes,  or  is 
transacted  in  either  place.  Accordingly  it  has  been 
often  stated,  that  the  glorified  saints  in  heaven  will 
behold  the  agonizing  tortures,  and  hear  the  despairing 
cries  and  groans  of  the  wretched  sufferers  in  hell;  yes, 
even  those  of  their  former  fond  associates,  and  dearest 
relatives  upon  earth,  without  excuing  in  them  the  least 


64  rayner's  lectures. 

pity  or  regret.  Nay ;  so  far  from  producing  any 
unpleasant  sensations,  it  has  often  been  declared  from 
the  pulpit,  that  the  very  sight  of  those  sufferings  and 
undying  torments  will  fill  all  heaven  with  rapture — with 
one  continued  thrill  of  inexpressible  delight ! 

God  of  heaven  !  are  these  the  joys  of  thy  right  hand  ? 
where  there  is  pleasure  forevermore  1  Is  this  the 
blessedness  of  the  heavenly  state?  and  are  these  some 
of  the  ingredients  which  mingle  in  and  fill  to  the  brim, 
the  cup  of  immortal  felicity  !  !  My  soul,  come  not 
thou  into  their  secret !  Unto  their  assembly,  mine 
honor,  be  not  thou  united  ! — such,  worse  than  savage 
joy,  would  degrade  a  Nero,  a  Caligula,  or  a  Herod, 
here  upon  earth ! 

On  the  other  hand,  it  has  been  represented  that  the 
continual  view  of  the  bliss  of  the  saints  in  heaven,  will 
forever  augment  the  sufferings  of  the  lost,  and 
overwhelm  them  in  eternal  despair  vud  anguish.  And 
now  let  it  be  remarked,  and  1  thmk  it  cannot  be 
doubted,  that  both  these  views  or  opinions  of  the 
immortal  state  have  been  chiefly  derived  from  the 
parable,  or  story,  of  the  rich  man  and  Lazarus. 

Dr.  Adam  Clarke  ev-idently  considers  the  account 
given  of  these  two  men,  as  furnishing  authority  and 
support  to  this  opinion.  Speaking  of  the  rich  man,  he 
says  : — "  Scarcely  had  he  entered  the  place  of  his 
punishment,  when  he  lifted  up  his  eyes  on  high ;  and 
what  must  his  surprise  be,  to  see  himself  separated  from 
God,  and  to  feel  himself  tormented  in  that  flame?" 
Again  he  says,  "  He  sees  Lazarus  clothed  with  glory 
and  immortality;  this  is  the ^r5^  circumstance  in  his 
punishment.  What  a  contrast !  what  a  desire  does  he 
feel    to    resemble   him  ;  and  what   rage   and   despair 


rayner's  lectures.  65 

because  he  is  not  like  him  !  "  It  is  clearly  the  Doctor's 
opinion  that  the  Almighty  Creator  will  place  some  of 
his  own  creatures  in  a  situation  in  which  they  shall  have 
a  full  prospect  of  the  heavenly  state,  on  purpose  to 
torment  them,  by  having  continually  before  their  eyes 
the  happiness  which  others  are  enjoying,  but  which  he 
determines  shall  never  be  theirs  ! 

My  hearers,  can  you  imagine  a  disposition  more 
cruel  or  more  malignant  than  this  ?  and  this  disposition 
is  imputed  to  the  Father  of  mercies  !  But  I  must 
quote  this  learned  commentator  a  little  further.  He  says, 
"  We  may  safely  conclude,  that  the  view  which  damned 
souls  have  in  the  gulf  of  perdition,  of  the  happiness  of 
the  blessed,  from  which  they  are  eternally  excluded, 
will  form  no  mean  part  of  the  punishment  of  the  lost." 
Furthermore,  he  says,  *'  An  eternal  desire  to  escape 
from  evil,  and  an  eternal  desire  to  be  united  with  the 
Supreme  Good,  the  gratification  of  which  is  forever 
impossible,  must  make  a  second  circumstance  in  the 
misery  of  the  lost." 

We  are  suprised  at  this  statement  of  the  commentator, 
because  it  is  so  different  from  the  representations  that 
have  commonly  been  made  upon  this  subject.  Those 
who  have  undertaken  to  give  a  particular  and  graphic 
description  of  hell  torments,  (and  many  have  undertaken 
it,)  have  stated,  with  strong  emphasis,  that  the  vile  and 
miserably  degraded  tenants  of  those  infernal  regions 
are  filled  with  rage  and  malice,  and  with  utter  hatred 
and  enmity  towards  God  and  all  goodness.  That  they 
possess  not  one  good  desire  or  emotion  :  that  if  they 
were  in  heaven,  they  would  desire  to  be  delivered  from 
it  as  quick  as  possible :  that  they  would  there  be 
6* 


66  rayner's  lectures. 

completely  wretched ;  and  that  heaven  would  be  to  thetn 
the  most  intolerable  hell. 

My  brethren,  have  you  not  often  heard  such 
descriptions  and  declarations  as  these  ?  Yet  the  com- 
mentator, Dr.  Clarke,  represents  "  the  damned  in  hell," 
as  viewing  the  happiness  of  the  blessed,  and  deeply 
regretting  their  exclusion  from  it ;  and  as  possessing 
"  an  eternal  desire  to  be  united  with  the  Supreme  Good  ; 
the  gratification  of  which  is  forever  impossible."  And 
this  he  says  '*  must  make  a  second  circumstance  in  the 
misery  of  the  lost."  Such  are  some  of  the  inconsisten- 
cies which  always  attend  any  system,  especially  any 
system  of  religious  doctrines  or  speculations,  founded 
upon  erroneous  principles. 

But  here  is  a  remarkable  thing  !  The  above-named 
commentator  skips  over  the  next  verse  in  this  parable, 
and  says  not  a  word  upon  it  :  and  yet  it  would  seem  to 
be  as  important  as  any  other  part.  It  is  the  24th 
verse,  and  contains  the  prayer  of  the  rich  man  in  hell. 
If  we  should  do  so,  what  would  you  say  of  it?  Why, 
you  would  say,  and  certainly  with  good  reason,  that  the 
preacher  discovered  difficulties  in  that  verse,  which  he 
chose  not  to  encounter. 

It  does,  we  think,  present  difficulties  ;  but  they  are 
on  the  side  of  our  opposers,  as  will  be  evident  on 
examination.  The  rich  man  is  here  represented  as 
praying,  and  praying  most  sincerely  and  fervently. 
And  if  he  is  to  be  considered  as  a  just  sample 
of  what  is  common  to  all  others  there,  then,  (pardon 
me,  my  hearers,  the  subject  is  a  serious  one,  and  I  have 
no  disposition  to  trifle  with  it,)  then,  T  say  it  would 
appear  that  hell  itself,  in  the  common  understanding  of 
it,   as   a   place   of  torment,  is  also  a  place  of  prayer. 


rayner's  lectures.  67 

Yes,  it  is  as  it  were,  one  continuoua  prayer-meeting  ; 
and  to  be  protracted  to  all  eternity. — And  the  prayers 
offered  there,  are  also  most  sincere  and  ardent.  The 
prayer  of  the  rich  man,  as  it  is  represented,  has  every 
appearance  of  being  offered  in  the  utmost  sincerity, 
humifity,  and  fervor.  He  petitioned,  he  implored,  he 
cried  for  mercy  I  Was  it  not  a  proper  prayer  for  a  sinner 
in  distress  ?  Certainly  it  was.  What  should  he  pray 
for  but  for  mercy  ? 

But  can  any  one  believe  that  the  God  of  mercy,  and 
of  infinite  compassion,  will  ever  place  any  of  his  needy, 
dependent  creatures,  in  a  condition  in  which  they  shall 
be  constrained  perpetually  to  cry  for  mercy  in  vain  ? — a 
condition,  in  which  their  Maker  will  compel  them  to 
implore  and  beg  for  that  mercy,  which  he  determines 
they  shall  never  obtain  ?  What  a  character  and 
disposition  does  such  an  idea  impute  to  the  Deity  ! — 
the  ever  blessed  God !  Yet  according  to  the  common 
exposition  of  this  parable,  such  is  the  necessary  and 
unavoidable  inference. 

But  do  the  scriptures  give  account  of  any  other 
person's  praying  in  hell  "^  Yes,  they  do.  Jonah  prayed 
when  he  was  in  the  "  belly  of  hell,"  and  David  prayed 
in  the  lowest  hell.  But  they  were  both  delivered,  and 
consequently,  it  will  not  be  contended  that  either  of 
them  was  in  a  place  of  punishment  in  another  world. 

Before  leaving  this  part  of  the  parable,  it  is  proper 
to  notice,  that  the  prayer  or  request  of  the  rich  man 
was  not  offered  to  God,  but  to  Abraham. — *'  He  cried, 
saying,  Father  Jlbraham,  have  mercy  on  me,  and  send 
Lazarus,"  &c.  But  why  should  he  pray  to  Abraham.'' 
Could  he  imagine  that  that  patriarch  had  the  manage- 
ment and   control  of  things  in    heaven  ;  and  that  he 


68  rayner's  lectures. 

could,  if  he  chose,  send  a  messenger  to  administer  to  his 
relief  in  a  place  of  endless  torment  ? 

The  supposition  is  altogether  unreasonable.  Arch- 
bishop Tillotson  remarks  upon  this  circumstance,  that 
'^the  petition  or  request,  which  the  rich  man  in  hell 
made  to  Abraham,  is  the  only  instance  we  meet  with 
in  scripture,  of  any  thing  like  a  prayer  that  was  put  up 
to  any  of  the  saints  in  heaven."  And  this  he  says  by 
way  of  objection  to  the  Roman  Catholic  doctrine  of  the 
invocation  of  glorified  saints. 

But  what  was  the  particular  request  of  the  rich  man  } 
It  was  a  remarkable  one,  such  an  one  as  never  was 
made  by  any  person  before  or  since ;  at  least,  the 
scriptures  no  where  furnish  another  such  instance. 
The  request  was,  that  father  Abraham  would  send 
Lazarus  to  him.  Now  we  have  never  understood  that 
there  are  among  the  saints  in  heaven,  any  such 
distinctions  as  those  of  master  and  servant.  And, 
therefore,  what  reason  was  there  to  suppose  that 
Abraham  could  send  Lazarus  for  the  purpose  desired, 
any  more   than  that  Lazarus  should  send  Abraham  ? 

But  what  was  Lazarus  desired  to  do,  when  he 
should  be  sent  to  the  rich  man  in  hell }  The  request 
is  as  follows — "  That  he  may  dip  the  tip  of  his  finger 
in  water  and  cool  my  tongue."  We  might  here  inquire 
if  we  are  to  understand  that  there  is,  Uteralhj^  water  in 
heaven,  and  whether  Lazarus  was  to  take  some  with 
him  from  thence.'*  or  whether  he  would  find  the  water 
in  hell,  in  which  he  was  to  dip  the  tip  of  his  finger  ? 
and  in  either  case,  whether  such  a  service  could  be 
expected  to  afford  relief;  or  whether  it  would  not 
rather  be  an  aggravation  of  the  torment  which  the 
miserable  wretch  was  suffering  in  that  flame .'' 


rayner's  lectures.  69 

But  furthermore  ;  both  the  rich  man  and  Lazarus 
were  then  disembodied  spirits.  It  is  not  pretended 
that  they  went,  soul  and  body,  one  to  heaven  and 
the  other  to  hell.  How  then  is  it  that  the  one  still  has 
fingers^  and  the  other  a  tongue  ?  These  are,  to  be 
sure,  very  particular  inquiries  ;  but  they  naturally  arise 
from  the  account  as  it  is  stated.  And  I  make  them 
for  the  purpose  of  showing,  that  this  is  not  a  literal 
account  of  facts  and  circumstances ;  that  no  such 
things  ever  took  place,  in  relation  to  two  individuals 
of  mankind  ;  and  that  the  passage  is  entirely  miscon- 
strued and  misapplied,  when  such  is  declared  to  be  its 
meaning.  The  language  is  en\.\xe\y  figurative  and  al- 
legorical. The  figures  are,  doubtless,  very  significant, 
and  the  language  has  an  important  meaning.  But  this 
must  be  learned  by  the  connexion  of  the  passage,  and 
the  general  subject  of  the  discourse,  in  which  such 
language  is  employed  ;  rather  than  by  the  figures,  or 
metaphors  themselves  that  are  used  In  the  description. 
Bishop  Tillotson  says,  "  It  is  a  known  rule  among  all 
divines,  that  no  certain  argument  can  be  drawn  from 
the  circumstances  of  a  parable,  but  only  from  the  main 
scope  and  intention  of  it."  The  scope  and  intention 
of  the  parable  under  consideration,  we  expect,  will 
very  clearly  appear  in  due  time  ;  but  our  object  is  first 
to  go  through  the  whole  account,  upon  the  principle 
which  has  been  commonly  assumed,  and  the  construc- 
tion generally  given  of  it,  and  notice  the  difficulties, 
and  utter  inconsistencies  attending  it. 

We  come  to  the  reply  of  father  Abraham  to  the 
petition  of  the  rich  man  in  hades,  or  hell. 

"  And  Abraham  said.  Son,  remember  that  thou  in 
thy  lifetime  receivedst  thy  good  things,  and  likewise 


70  rayner's    lectures. 

Lazarus   evil   things  ;  but  now  he  is  comforted,   and 
thou  art  tormented." 

The  father  of  the  faithful  does  not  accuse  this  rich 
man  of  any  delinquency.  He  tells  him  that  in  his 
lifetime  he  enjoyed  good  things.  But  this  he  might 
do  very  innocently.  Is  it  a  duty,  or  is  it  commenda- 
ble, to  spurn  from  us  the  blessings  of  Providence, 
when  they  are  poured  in  rich  profusion  upon  us  ?  Cer- 
tainly not.  Why  are  they  given,  but  to  be  enjoyed  ? 
By  the  favor  of  a  munificent  Providence,  the  holy  Joh 
was  made  to  "  wash  his  steps  in  butter,  and  the  rock 
poured  him  out  rivers  of  oil."  And,  by  the  prophet, 
the  Lord  said  to  his  ancient  people,  the  Jews,  "  If  ye 
be  willing  and  obedient,  ye  shall  eat  the  good^of  the 
iand." 

But  good  things,  however  enjoyed,  whether  inno- 
cently or  otherwise,  are  liable  to  be  removed  from 
us,  and  evil  things  to  take  their  place.  The  case  of 
Job  might  here  again  be  cited  in  proof  of  the  truth  of 
this  position ;  but  it  is  unnecessary,  for  nobody 
disputes  it.  So,  on  the  other  hand,  if  troubles  and 
afflictions  come  upon  us,  we  ought  to  believe  them  to 
be  wisely,  and  even  graciously  sent ;  and  we  are  also 
assured  they  shall  not  continue  always  :  for  the  Lord 
"  keepeth  not  his  anger /orever,  because  he  delighteth 
in  mercy."  Afflictions  and  calamities  may  be  very 
severe,  but  they  will  not  be  perpetuated  forever. 
"  Heaviness  may  endure  for  a  night,  but  joy  cometh 
in  the  morning." 

There  is  a  constant  vicissitude  in  human  affairs,  in 
relation  both  to  individuals  and  to  nations.  So  the 
wisdom  of  providence  has  ordered  it.  This  is  the 
truth  stated  by  Abraham,  in  his  reply  to  the  rich  man. 
"  Son,  remember,  that  thou  in  thy  lifetime  receivedst 


rayner's  lectures.  71 

thy  good  things  ;  and   likewise   Lazarus   evil  things  ; 
but  now  he  is  comforted,  and  thou  art  tormented." 

It  is  remarkable  that  the  patriarch  assigns  no  reason 
for  the  change  in  the  condition  of  these  two  persons. 
He  does  not  tell  the  rich  man  that  he  is  now  torment- 
ed because  in  his  lifetime  he  was  very  wicked,  a  vile, 
ungodly  sinner,  and  that  now  he  is  meeting  the  just 
recompense  of  his  crimes  and  his  guilt.  Nor  does  he 
give  the  least  intimation  that  Lazarus  is  now  comforted 
as  a  reward  for  his  virtues,  or  because  in  his  lifetime 
he  was  pious  and  good.  You  often  hear  such  things 
in  sermons,  and  read  them  in  tracts ;  but  our  Saviour 
has  said  nothing  of  the  kind  ;  the  passage  expresses 
no  such  sentiment.  Still,  I  acknowledge  that  if  this 
whole  account  is  to  be  understood  literally,  as  a  state- 
ment of  facts  concerning  two  individuals,  the  language 
employed  forcibly  conveys  the  idea,  that  a  description 
of  their  different  destinies  in  a  future  state,  is  here 
intended.  But  against  such  an  opinion  it  is  believed 
there  are  insuperable  objections ;  several  of  which 
have  already  been  stated,  and  others  remain  to  be 
noticed  ;  all  of  which  difficulties  will,  we  trust,  disap- 
pear when  the  account  is  considered  as  a  parable,  and 
when  its  true  meaning  shall  be  fairly  illustrated  and 
understood. 

We  come  now  to  consider  another  important  cir- 
cumstance slated  in  the  passage  under  investigation. 
It  is  the  great  gulf,  said  to  be  fixed  between  the  two 
places  in  which  the  rich  man  and  Lazarus  are  repre- 
sented as  being  situated,  so  as  to  prevent  any  inter- 
course between  them.  "  And  besides  all  this  (says 
father  Abraham)  between  us  and  you  there  is  a  great 
gulf  fixed  ;  so  that  they  which  would  pass  from  hence 


72  rayner's  lectures. 

to  you  cannot ;  neither  can  they  pass  to  us,  that  would 
come  from  thence." 

Now  you  know,  my  hearers,  the  two  places  here 
referred  to,  have  commonly  been  understood  to  be 
heaven  and  hell.  But  if  this  be  the  meaning,  the 
statement  in  the  passage  just  cited  is  certainly  a  very 
extraordinary  one.  For,  J  beg  you  to  notice  particu- 
larly the  purpose,  for  which  this  great  gulf  is  said  to  be 
fixed.  How  has  it  been  usually  explained  ?  Why, 
that  the  design  of  it  was,  forever  to  prevent  any  escape 
from  hell  to  heaven.  And  hence  you  doubtless  have 
often  heard  preachers  state  with  great  emphasis,  and 
as  an  awful  warning  to  sinners,  that  if  once  they  should 
find  themselves  in  hell,  there  can  be  no  deliverance 
from  it  to  all  eternity  ;  no  possibility  of  escape  from 
thence  to  heaven  ;  because,  say  they,  there  is  a  great 
and  impassable  gulf  fixed  to  prevent  it.  Probably 
some  of  this  congregation  would  be  greatly  surprised, 
if  the  preacher  should  state,  or  undertake  to  show, 
that  this  great  gulf  was  fixed  as  much  for  the  purpose 
of  preventing  persons  from  emigrating  from  heaven 
to  hell,  as  it  was  to  prevent  their  emigrating  from  hell 
to  heaven.  But  it  appears  to  me,  the  statement  of 
Abraham  fully  sustains  this  opinion,  relative  to  the 
design  of  this  great  gulf.  Let  us  read  the  passage 
again,  and  examine  it  carefully. 

"  And  besides  all  this,  between  us  and  you  there  is 
a  great  gulf  fixed." — For  what  purpose,  father  Abra- 
ham, was  this  great  gulf  fixed  thus  between  the  two 
places  ?  Listen,  my  hearers,  and  the  patriarch  shall 
inform  us. — "  Between  us  and  you  there  is  a  great 
gulf  fixed,  so  that  they  which  would  pass  from  hence 


rayner's  lectures.  73 

to  you  cannot."  Here  you  see  is  one  object  of  fixing 
this  gulf;  and  it  is  nanaed  as  the  first  object.  Yes, 
the  first  object  of  it  was  to  prevent  persons  from  going 
from  heaven  to  hell  !  But  the  objector  will  say,  it  is 
most  unreasonable,  and  even  absurd,  to  suppose  that  any 
one  would  choose  to  leave  heaven,  a  place  of  endless 
joy  and  happiness,  for  a  hell  of  eternal  torments. 

We  admit  that  this  is  a  most  unreasonable  supposition. 
But  then  let  it  be  distinctly  remembered,  that  we  do 
not  admit  that  the  phrase  Abraham^  bosom,  where 
Lazarus  is  said  to  have  been  carried,  means  heaven,  or 
the  state  of  immortal  happiness  in  another  state  of 
existence  ;  nor  that  the  hades,  or  hell,  in  which  the 
rich  man  is  said  to  have  lifted  up  his  eyes,  means  a 
place  or  state  of  endless  punishment  in  the  eternal 
world.  But  let  the  meaning  be  what  it  may,  the 
language  plainly  supposes  that  the  inhabitants  of  both 
places  might  be  equally  disposed  to  visit  each  other  ; 
and  that  this  gulf  was  fixed  to  prevent  any  such 
communication  or  intercourse. 

We  would  remark  a  little  further  concerning  this 
great  gulf.  Does  any  one  suppose  that  this  is  to  be 
understood  according  to  the  common  signification  of 
the  term  ;  i.  e.  that  it  is  literally  a  gulf,  a  horrid  chasm 
deep  and  large,  placed  between  heaven  and  hell  ? 
admitting  it  to  be  so,  what  obstruction  could  this  be  to 
an  ethereal  or  immortal,  disembodied  spirit,  on  which 
the  laws  of  matter  have  no  operation,  and  no  power  of 
control  ? 

Again  ;  if  this  gulf  is  to  be  understood  in  a  literal 
and  local  sense,  then  we  have  a  right,  reverently  to 
inquire,  what  account  there  is,  or  whether  there  is  any, 

when   it  was  made  or  fixed.     We  have  an  account  of 
7 


74  rayner's  lectures. 

ihe  creation  of  the  heavens  and  the  earth,  and  the  sea, 
and  of  all  that  pertain  to  them  ;  but  in  that  account  nothing 
is  said  of  the  creating,  or  making  of  either  htll^  or  oi 
this  great  gulf ;  both  of  which  would  seem  to  be, — 
according  to  the  common  opinion  of  them, — of  sufficient 
importance  to  have  been  particularly  mentioned  among 
the  works  of  creation,  if  they  were  among  them.  For 
we  cannot  suppose  that  at  the  period  of  the  creation,  it 
was   then  unknown  that  such  places  would  ever    be 

needed. 

Perhaps  we  dwell  more  minutely  upon  these  partic- 
ulars than  is  really  necessary  ;  fori  believe  the  former 
o-eneral  opinion  of  a  local  hell,  and  of  literal  fire  and 
brimstone,  and  smoke,  and  of  course  of  a  real,  literal 
gulf  between  heaven  and  hell,  is  now  pretty  much 
given  up  ;  especially  among  the  learned,  and  the  re- 
flecting and  better  informed  part  of  Christians.  It  is 
time  indeed  that  such  ideas  were  wholly  discarded  ; 
together  with  the  notion  of  infernal  demons,  witches, 
and  the  like, — all  of  which  are  relics  of  superstition, 
belonging  properly  to  an  age  of  ignorance  and  barba- 
rism only. 

But  these  superstitions  are  fast  being  relinquished  ; 
and  although  few  among  the  chrgy  have  any  confi- 
dence in  them,  yet  they  appear  to  be  willing  that  the 
people  generally  should  still  retain  them,  as  they  seem 
to  be  thought  necessary  to  keep  the  vulgar  in  awe, 
restrain  them  from  crime,  and  make  them  more  devout 
and  pious.  Hence,  in  their  preaching,  the  clergy  are 
careful  not  to  give  the  least  intimation  that  shall  go  to 
discountenance  the  common  opinion  of  eternal  torture 
in  a  local  hell  of  real  material  fire  and  brimstone,  literally 


rayner's  lectures.  75 

bounded  by  a  tremendous  gulf,  which  separates  it  from 
the  dominions  of  heaven. 

But  perhaps  1  may  seem  uncharitable,  although  I 
certainly  have  no  desire  to  be  so.  I  will,  tlierefore, 
leave  you  to  form  the  most  favorable,  and  the  most 
charitable  opinion  you  can,  from  the  descriptions  you 
often  hear  given.  One  thing  is  certain  ;  that  in  the 
representations  of  future  and  eternal  sufferings  in 
another  world,  all  those  views  of  locality^  of  materi- 
ality,  and  o{  literal  facts,  must,  at  least,  to  appearance, 
be  retained  ;  or  else  the  w^hole  force  of  the  story  of 
the  rich  man,  as  respects  futurity,  will  be  lost,  and  the 
common  meaning  and  application  of  it  must  be  given 
up.  And  instead  of  its  being  considered  as  a  state- 
ment of  facts,  relative  to  individuals  in  a  future  state, 
the  whole  account  must  be  regarded  as  a  parable  ;  a 
fi";urative  illustration,  referring  to  events  and  circum- 
stanceSj  iii  the  divine  dispensations  among  mankind  in 
the  present  life. 

I  intended  to  have  taken  a  brief  notice  of  Dr. 
Clarke's  opinion  of  the  meaning  of  this  part  of  the 
passage.  His  language  strongly  intimates  his  convic- 
tion of  the  locality  of  hell,  somewhere  in  the  immen- 
sity of  space,  though  he  does  not  pretend  to  determine 
where;  and  also,  that  real,  literal ^ire  and^rt?7ie  consti- 
tute its  elements.  He  says,  "  The  torments  which  a 
soul  endures  in  the  hell  of  fire,  will  form,  through  all 
eternity,  a  continual  present  source  of  indescribable 
woe."  "  Actual  torment  (says  he)  in  the  flames  of 
the  bottomless  pit,  forms  a  fourth  circumstance  in  the 
punishment  of  the  lost.  lam  tormented  in  this  flame. " 
And  then  in  reference  to  the  great  gulf,  he  says,  "  Tlie 
known  impossibility  of  ever  escaping  from  tliis  place 


76  rayner's  lectures. 

of  torment,  or  to  have  any  alleviation  of  one's  misery 
in  it,  forms  a  fifth  circumstance  in  the  punishment  of 
ungodly  men."  He  then  quotes  the  declaration,  "  be- 
tween us  and  you  there  is  a  great  gulf .^^ — And  what 
do  you  think  he  makes  this  great  gulf  to  be  ?  Why, 
my  brethren,  as  if  it  was  fated,  as  indeed  it  is,  that 
error  should  be  inconsistent,  he  at  once  leaves  the 
literal  meaning  of  the  language  employed,  and  con- 
siders the  term  gulf  to  be  a  figurative  expression,  to 
denote  the  divijie  purpose.  He  says,  "  The  eternal 
purpose  of  God,  formed  on  the  principles  of  eternal 
reason,  separates  the  persons^  and  {he  places  of  abode 
of  the  righteous  and  the  wicked,  so  that  there  can  be 
no  intercourse."  He  then  quotes  the  passage,  with 
some  variation,  as  follows — "  They  who  wish  to  pass 
over  hence  to  you,  cannot ;  neither  can  they  pass  over 
who  would  come  from  you  hither  ;"  which  he  para- 
phrases thus — "  A  happy  spirit  cannot  'j;o  from  l-eaven 
to  alleviate  their  miseries ;  nor  can  any  of  them  escape 
from  the  place  of  their  confinement  to  enter  among  the 
blessed.  There  may  be  a  discovery  from  hell  of  the 
paradise  of  the  blessed  ;  but  there  can  be  no  intercourse 
nor  connexion^ 

I  am  astonished  at  the  views  of  this  commentator  ! 
I  have  seldom  seen  any  thing  which  to  me  was  more 
awfully  abhorrent.  He  plainly  intimates  that  the  saints 
in  heaven,  will  fervently  ivish  to  visit  the  abode  of  the 
damned,  in  order  to  alleviate  the  sorrows  and  torments 
of  those  miserable  sufferers  ;  but  that  Almighty  God 
has  inflexibly  determined  never  to  suffer  them  to  grat- 
ify that  benevolent  desire  ;  and  that  his  eternal  purpose 
is  the  gulf  to  prevent  it !  ! 

Furthermore,  he  represents  that  the  wretched  ten- 


rayner's  lectures.  77 

ants  of  the  infernal  regions,  though  confined  and  se- 
cured there,  beyond  the  hope  of  deliverance,  may  yet 
have  a  view  of  ''  the  paradise  of  the  blessed."  For 
what  purpose  ?  Not  that  they  shall  ever  be  permitted 
to  enter  there  ;  but  eternally  to  augment  the  horrors  ol" 
their  own  tremendous  destiny ! — What  would  sucli  a 
proceeding  among  men  be  called  ?  What  but  delib- 
erate, calculating  atrocity  ! 

Let  us  suppose  a  case  in  point.  A  tyrant  has  an 
utter  dislike,  an  irreconcilable  aversion  to  a  certain  def- 
inite number  of  persons  in  his  dominions,  whom  he 
considered  as  his  inveterate  enemies.  He  knows  they 
are  unable  to  injure  him  ;  but  they  are  opposed  in 
heart  to  his  authority  and  government ;  and  he  hates 
them  with  a  perfect  hatred.  He  knows  also  that  by  a 
display  of  love  and  kindness,  he  could  subdue  their 
rebellious  spirit,  annihilate  their  enmity,  and  make  them 
his  warm  friends  and  admirers.  But  he  chooses  to 
take  a  different  course.  He  has  them  fully  in  his  power, 
and  he  determines  to  wreak  his  vengeance  upon  them 
to  the  uttermost,  and  to  exert  all  his  power  and  skill 
in  its  infliction.  This  he  does  by  every  painful  and 
agonizing  process  he  can  invent.  And  while  the  mis- 
erable wretches  are  suffering  these  actual  torments, 
under  his  vindictive  ire,  he  causes  to  be  placed  before 
them  scenes  of  the  most  exquisite  pleasures  and  de- 
lights— to  which,  however,  they  cannot  approach  ; 
that  the  amazing  contrast  may  thrill  their  hearts  with 
keener  anguish  ;  whilst  their  unrelenting  sovereign 
looks  on  with  composure  ;  nay,  infinitely  satisfied  that 
he  is  able  to  render  them  so  completely  miserable  !  ! 

Now  what  does  the  commentator  say,  which  goes  to 
support  the  supposed  case  above  stated,  in  its  applica- 
7* 


78 

tion  to  the  Almighty  ?  Why  he  says,  In  substance,  as 
before  quoted,  that  the  Creator  will  punish  a  portion, 
a  certain  class  of  his  own  creatures,  in  a  "  hell  of  fire, 
in  the  flames  of  the  bottomless  pit,  through  all  eternity." 
That  such  will  be  their  "  actual  torment,  without  any 
alleviation  of  their  misery,  and  that  their  escape  from 
it  is  rendered  impossible  by  a  great  gulf,  which"  he 
says,  Is  "  the  eternal  purpose  of  God,  formed  on  the 
principles  of  eternal  reason  "  1 ! 

And,  moreover,  to  cap  the  dreadful  climax  of  woe 
and  horror,  he  says,  "  Nor  can  any  of  them  escape 
from  the  place  of  their  confinement,  to  enter  among 
the  blessed.  There  may  be  a  discovery  from  hell  of 
the  paradise  of  the  blessed ;  but  there  can  be  no 
intercourse  nor  connexion."  They  can,  it  seems,  have 
the  sight  of  heavenly  felicity,  but  it  will  be  only  to 
aggravate  their  anguish  and  deep  despair  !  And  be  It 
remembered,  all  this  punishment  is  represented  as  to 
be  Inflicted  upon  intelligent  beings,  by  their  Creator, 
who  created  them  for  his  own  glory,  and  who,  by  a 
word,  by  one  gracious  smile,  could  subdue  their  en- 
mity, and  make  them  his  loving,  obedient,  and  adoring 
subjects ! 

If  such  a  proceeding  Is  not  justly  denominated 
cruelty,  extreme,  deliberate  cruelty,  I  know  not  the 
meaning  of  the  term,  nor  In  what  case  it  can  be  fitly 
applied. 

We  have  dwelt  at  considerable  length  upon  this  part 
of  the  subject;  for  you  know,  my  hearers,  what  great 
use  has  been  made  of  the  phrase,  the  great  gulf,  and 
what  strong  emphasis  has  been  laid  upon  it.  We  may 
have  occasion  to  refer  to  it  again  In  a  future  lecture. 

The  account  in  the  parable  or  passage  goes  on  to 


rayner's  lectures.  79 

inform  us,  that  the  rich  man  in  hell,  obtaining  no  relief 
for  himself,  nor  any  encouragement,  offers  his  next 
petition  in  behalf  of  others,  his  near  family  relatives. 
He  still  prefers  his  request  to  father  Abraham  ;  and 
still  entreats  him  to  send  the  now  comforted  and  happy 
Lazarus,  who  formerly  '^  was  laid  at  his  gate  full  of 
sores,  and  desiring  to  be  fed  with  the  crumbs  which 
fell  from  his  table." 

"  I  pray  thee  therefore,  father,  that  thou  wouldest 
send  him  to  my  father's  house ;  for  I  have  five  brethren ; 
that  he  may  testify  unto  them,  lest  they  also  come  into 
this  place  of  torment." 

We  have  some  remarks  to  make  upon  the  particular 
circumstances  here  stated,  but  they  must  be  deferred 
until  the  next  lecture. 

If  you  have  hitherto  found  our  attempted  illustration 
of  this  important  subject,  in  some  degree  interesting,  I 
hope  it  will  not  be  less  so  as  we  further  advance  in  it, 
until  it  shall  be  completed. 

I  can  not  more  appropriately  close  the  present  lecture 
than  in  the  devout  language  of  one  of  the  excellent 
collects  in  the  liturgy  of  the  Episcopal  Church. 

*'  Blessed  Lord,  who  hast  caused  all  holy  scriptures 
to  be  written  for  our  learning  ;  grant  that  we  may  in 
such  wise  hear  them,  read,  mark,  learn,  and  inwardly 
digest  them  ;  that  by  patience  and  comfort  of  thy  holy 
word,  we  may  embrace,  and  ever  hold  fast,  the  blessed 
hope  of  everlasting  life,  which  thou  hast  given  us  in  our 
Saviour  Jesus  Christ."     Amen. 


LECTURE    V. 

LUKE  xvi.  31. 

"  If  thej'  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuad- 
ed, though  one  rose  from  the  dead." 

Ik  our  last  lecture  we  noticed  the  application  made 
by  the  rich  man  in  hades,  or  hell,  to  father  Abraham, 
entreating  him  to  send  Lazarus  to  afford  some  relief  to 
him  in  his  torment, — and  also  the  patriarch's  answer. 
The  consideration  of  these  two  particulars  occupied 
nearly  the  whole  of  the  lecture.  We  just  introduced 
the  circumstance  of  the  rich  man's  second  request  to 
the  ''father  of  the  faithful,"  but  had  not  space  then 
for  the  remarks  we  wished  to  make  upon  it.  We 
purpose  to  offer  them  now ;  and  likewise  to  notice, 
carefully,  Abraham's  second  reply. 

We  shall  still  consider  the  subject  in  the  way  in 
which  it  has  been  usually  explained  and  applied,  stating 
our  objections  to  such  a  construction  of  the  passage. 

The  second  earnest  supplication  of  the  rich  man  is 
expressed  as  follows :  "  I  pray  thee,  therefore,  father, 
that  thou  wouldest  send  him,  (Lazarus)  to  my  father's 
house  ;  for  I  have  five  brethren;  that  he  may  testify 
unto  them,  lest  they  also  come  into  this  place  of 
torment." 

Preachers  and  commentators  appear  to  have  found 
considerable   difficulty  in  explaining  this  part  of  the 


rayner's  lectures.  81 

"  story,"  so  as  to  make  it  consistent  wiih  the  other 
parts  of  it,  and  with  what  has  been  thought  to  be  its 
general  scope  and  intention.  The  difficulty  arises 
from  this  circumstance,  namely,  that  the  wicked  in  hell 
should  feel  so  much  compassion  and  benevolence 
towards  their  fellow-beings,  especially  their  family 
relatives  who  are  still  in  this  world,  that  they  should  be 
so  concerned  lest  they  also  should  come  into  that  place 
of  torment,  and  so  anxious  that  timely  warning  should 
be  given  them,  that  they  might  avoid  it. 

Such  affections  and  emotions  are  supposed  to  be 
utterly  inconsistent  with  the  state  of  lost  souls,  in  the 
regions  of  woe,  where  sin  and  guilt,  despair  and  horrid 
blasphemy  prevail  forever,  without  one  redeeming 
quality,  or  mitigating  circumstance.  Where  the  degrad- 
ed and  disgustful  wretches  are  filled  only  with  malig- 
nant passions,  enmity,  spite,  and  malice  ;  hating  God 
and  all  goodness,  full  of  rage  and  revenge  towards  each 
other  ;  tormented,  and  tormenting  to  all  eternity.  You 
are  aware,  my  hearers,  that  such  is  the  description 
that  has  commonly  been  given  of  the  state  and 
condition  of  the  wretched  victims  of  Almighty  wrath 
and  vengeance  in  the  future  world. 

How  is  it,  then,  that  the  rich  man  in  hell,  (supposing 
it  to  mean  the  place  of  eternal  punishment)  should  be 
represented  as  feeling  such  an  intense  concern  for  the 
safety  of  his  brethren  upon  earth  ? — Why,  he  absolutely 
appears  to  feel  as  much  concern  and  interest  for  their 
salvation  from  the  torments  of  hell,  as  our  pious  mission- 
aries and  others  do  for  the  salvation  of  the  souls  of  the 
heathen,  from  the  like  tremendous  destiny  ;  and  for 
any  thing  we  can  infer,  it  was  from  a  principle  equally 
benevolent  and  disinterested.      They  are  very   much 


82  llAyNER's    LECTURES. 

afraid  the  heathen  will  nearly  all  go  to  hell.  They 
represent  that  their  Maker  is  daily  sending  ihem  there 
by  thousands;  and  they  are  anxious,  if  possible,  to  put 
a  stop  to  It,  by  sending  missionaries  to  ihem  with  the 
gospel,  to  tell  them  that  God  has  a  better  place  to 
which  he  wishes  to  take  them  when  they  die.  Which 
is  In  fact  telling  them  that  he  has  been  doing  that  for 
ages  which  he  had  no  wish  to  do,  in  sending  them  to  a 
place  of  torment,  for  which  he  never  originally  designed 
them  ;  and  that  it  is  the  bounden  duty  of  Christians  to 
interfere,  and  prevent  this  amazing  and  continued  and 
everlasting  destruction  of  the  souls  of  their  fellow- 
creatures  ! 

Do  not  say,  my  hearers,  that  I  am  turning  a  serious 
subject  into  ridicule.  If  the  subject  has  not  been 
already  made  ridiculous,  I  am  not  making  it  so.  I 
appeal  to  yourselves,  and  to  your  own  knowledge,  if 
the  statement  above  made  is  not  literally  correct.  Are 
they  not  the  very  ideas  that  have  been,  and  still  are 
constantly  inculcated,  and  pressed  upon  your  considera- 
tion and  your  sympathies,  with  all  possible  energy  and 
eloquence.  Are  we  not  constantly  told  that  the  heathen 
are  perishing  ;  that  they  are  continually  going  to  hell  in 
great  numbers,  and  of  course,  that  their  Maker  Is  sending 
them  there,  and  that  he  will  continue  to  do  it,  until 
missionaries  shall  take  the  gospel  to  them,  to  enlighten 
their  minds,  and  give  them  better  Information  as  to  the 
character  of  God,  his  will,  and  his  eternal  purpose 
concerning  them  ? 

These  remarks  can  hardly  be  called  a  digression 
from  our  subject.  They  are  naturally  suggested  by  the 
circumstance  of  the  rich  man  in  hell  desiring  that 
Lazarus  should  be  sent  as  a  messenger  or  missionary, 


rayner's  lectures.  83 

to  his  five  brethren,  to  testify  unto  them  lest  they  also 
should  come  into  that  place  of  torment. 

But  we  must  still  inquire — if  according  to  the  common 
opinion,  the  hell  in  which  the  rich  man  is  said  to  be 
tormented,  is  to  be  understood  as  designating  the  place 
of  future  endless  punishment — how  it  should  be  that  he 
should  still  possess  such  a  benevolent  regard  for  his  rel- 
atives in  this  world  ?  Is  it  not  utterly  inconsistent  with 
the  common  descriptions,  and  the  generally  received 
opinion,  of  the  condition  of  the  wicked  in  a  future  state? 
Is  there  supposed  to  be  any  thing  like  compassion, 
affection,  or  benevolence  in  hell  ?  Is  there  any  principle 
of  pity,  or  of  kindness,  operating  there  ? 

This  will  not  be  admitted.  Wliy  pleads  then  the 
wretched  Dives  with  father  Abraham,  saying,  Send  him 
therefore,  send  Lazarus,  to  my  father's  house,  that  he 
may  testify  to  my  brethren,  lest  they  also  come  into 
this  place  of  torment  ? 

Preachers  and  expositors  have  endeavored  to  get 
over  this  difficult  spot  as  well  as  they  could  ;  and  the 
most  feasible  method  they  have  been  able  to  hit  upon, 
appears  to  be  this,  namely,  that  it  was  not  from  any 
affection  or  good  will  towards  his  brethren,  that  this 
unhappy  man  desired  they  might  not  come  to  his  misera- 
ble abode;  but  that  it  was  wholly  on  his  own  account; 
knowing,  it  is  said,  that  their  company  would  only 
aggravate  his  own  sufferings,  and  enhance  the  horrors 
of  his  already  insupportable  doom.  The  passage,  to  be 
sure,  gives  no  countenance  to  such  an  idea,  but  then  the 
manifest  affection  and  benevolence  of  the  rich  man  in 
hell  must  be  accounted  for  in  some  way;  and  the 
ingenuity  of  die  whole  body  of  Christian  divines,  both 


84  rayner's  lectures. 

Catholic  and  Protestant,  appear  to  have  been   able   to 
imagine  no  other. 

It  is  well  known  that  one  of  the  peculiar  principles 
of  the  Roman  Catholic  faith  is  the  supposed  efficacy  of 
what  is  called  the  "  invocation  of  saints  : "  that  is, 
praying  to,  and  invoking  the  aid  of  departed  saints  in 
heaven.  In  support  of  this  principle,  they,  among  other 
things,  argue  as  follows :  "  that  since  the  rich  man  in  hell 
was  concerned  for  the  salvation  of  his  relations  on  earth, 
it  is  much  more  probable  that  the  saints  in  heaven  are 
interested  for  us,  and  are  ready  to  pray  for  us,  when 
we  earnestly  solicit  the  benefit  of  their  intercession." 

In   reply   to  this   Catholic  argument,   and   strongly 
objecting   to    it,    Archbishop  Tillotson,  in   a    sermon 
entitled,  "  Christ  the  only  mediator  between  God  and 
men,"  remarks,  in  reference  to  the  case  of  the  rich  man, 
as  follows  :  "  Nor  is  it  so  likely  that  the  wicked  in  hell 
should  have  any  share  in  that,  which  St.  Paul   tells  us 
is  the   great  virtue  of  the  saints  in  heaven;   I   mean 
charity :  and  if  they  have  not,  then  no  argument  can 
be  drawn  from  it."     He  then  further  remarks,  without 
however,  intimating  that  he  approved  of  the  sentiment, 
that  "  some  of  their  (the  Catholic)  commentators  think, 
that  this  motion  of  the  rich  man  to  Abraham,  concerning 
his  brethren,  did  not  proceed  from  charity  to  them,  but 
to  himself ;  lest  his  torment  and  punishment  should  be 
increased   by  their  going  to  hell,  by  the  means  of  the 
ill   example  which  he  had  given  them,   when  he  was 
upon  earth." 

He  then  adds,  in  rather  a  sarcastic  style,  as  follows  : 
"Cardinal  Cajetan  thinks  that  he  (the  rich  man)  was 
concerned  for  his  brethren  out  o^ pride  and  ambition, 
and   because  it  would  be  for  the  honor  of  his  family, 


RAYNER  S    LECTURES.  85 

to  have  some  of  them  in  that  glory  (so  far  above  any- 
thing in  this  world)  which  he  saw  Abraham  and  Lazarus 
possessed  of."  This  is  a  reason  (says  Tillotson,)  which 
I  confess  I  should  not  have  thought  of,  and  yet  perhaps 
it  might  be  likely  enough  to  enter  into  the  mind  of  a 
Cardinal.''''  Such  are  the  remarks  of  Archbishop 
Tillotson  upon  this  point :  not  very  much  to  the  credit 
of  the  commonly  received  opinion. 

Dr.  Adam  Clarke,  the  Methodist  commentator,  with 
all  his  resources,  could  find  no  other  reason  to  assign 
for  the  earnest  petition  of  the  rich  man  in  behalf  of  his 
brethren,  but  that  it  must  have  been  on  his  own  account, 
and  that  he  apprehended  their  coming  also  into  that 
place  of  torment,  would  enhance  the  miseries  of  his 
own  deplorable  condition.  His  remark  upon  this  part 
of  the  passage  is  as  follows: — "  The  iniquitous  conduct 
of  relatives  and  friends,  who  have  been  perverted  by 
the  bad  example  of  those  who  are  lost,  is  a  source  of 
'present  punishment  to  them,  and  U  they  come  also  to 
the  same  place  of  torment,  must  be,  to  those  who 
were  tlie  instruments  of  bringing  them  thither,  an 
eternal  source  of  anguish.— Those  who  have  been 
instruments  of  bringing  others  into  hell,  shall  suffer  the 
deeper  perdition  on  that  account." 

Now  on  what  authority  is  the  declaration  grounded, 
that  the  bad  example  of  this  rich  man  had  perverted, 
or  was  calculated  to  pervert,  his  brethren  ?  Our 
Saviour  has  intimated  nothing  of  the  kind.  And  the 
commentator  himself  had  just  before  remarked  concern- 
ing him,  that  "  He  is  not  accused  of  licentious  dis- 
course, of  speaking  an  irreverent  word  against  divine 
revelation,  or  the  ordinances  of  God.  In  a  word,  (says 
he,)  his  probity  is  not  attacked,  nor  is  he  accused  of  any 


8(>  rayner's  lectures. 

of  those  crimes  which  pervert  the  soul  or  injure  civil 
society."  Yet  he  here  represents  him  as  deprecating 
the  idea  of  their  coming  to  him  into  that  place  of 
torment,  because  he  had  pe/ver^ec?  them,  the  reflection 
of  which  he  apprehended,  would  add  to  his  own 
torment. 

Such  discrepancies,  are  the  unavoidable  consequence 
of  assuming  false  premises,  and  then  attempting  to 
make  circumstances  conform  to  them. 

Enough  has  perhaps  been  said  upon  this  particular 
part  of  the  parable,  to  show  the  unreasonableness  and 
inconsistency  of  the  usual  interpretation  which  has 
been  given  of  it  ;  but  an  additional  idea  occurs  to 
me,  relative  to  the  same  circumstance,  which  I  beg 
leave  briefly  to  offer. 

Is  it  not  an  admitted  article  of  the  orthodox  faith,  that 
the  devil,  or  Satan  is  a  vedXpersonal  being  ?  Is  it  not  also 
understood  that  he  is  constantly,  though  invisibly    be- 
guiling and  enticing  mankind  into  sin,  and, by  his  deceptive 
arts,  leading  them,  in  immense  numbers,  down  to  hell  ? 
Yes,  this  you  know  is  constantly  taught  as  sound  divinity. 
Why  then  is  not  the  devil  apprehensive  also,   that  his 
successful   exertions   in  betraying    so  many  immortal 
spirits  into  ruin,  and  leading  them  down  to  that  hell  of 
everlasting  fire,  prepared  for  himself  and   his  angels, 
will     increase    his     own    eternal    condemnation     and 
torment  ?     That  he  has  no  fears  of  this,  is  evident ;  or 
else  he  would  cease  tempting  mankind  to  sin.    Whereas 
we  are  often  told,  by  preachers  and  writers,  especially 
tract  writers,  how  pleased  the  devil  is  to   see    people 
'going   on,  and  indulging  themselves  in  all   manner   of 
4ni'quity  ;  and   what  a  hellish  satisfaction  he  enjoys   in 
"Conducting   his  vassals,  men  and  women,  down  to   the 
'regions  of  everlasting  woe.     But  if  this  is  agreeable  to 


rayner's  lectureb.  87 

the  nature  and  disposition  of  the  devil,  how  is  it  that  the 
wicked,  who  resemble  him  here,  and  who  of  course 
will  much  more  so  in  hell,  should  be  unwilling  that 
others  should  come  there,  lest  it  should  increase  their 
own  torment  ?  And  why  should  the  rich  man,  partaking 
of  the  very  nature  and  disposition  of  the  devil,  feel 
concerned  lest  his  brethren  should  come  to  that  place 
with  him  ? 

I  offer  these  obvious  considerations  to  show  you, — 
what  I  think  must  be  evident  to  persons  of  the  most 
moderate  discernment,  unbiassed  by  a  popular  tradition, 
which  could  only  have  originated  in  an  age  of  great 
intellectual  darkness, — that  the  common  opinion  upon 
this  subject,  cannot  be  correct — is  utterly  inconsistent, 
and  grossly  absurd. 

I  consider  it  altogether  necessary  that  you  should  be 
satisfied  upon  this  point,  in  the  first  place  ;  because, 
until  you  are  convinced  that  the  commonly  received 
exposition  of  this  parable  is  erroneous,  I  have  no  ex- 
pectation that  you  will  relinquish  it.  Nor  have  I  any 
wish  that  you  should.  Indeed,  you  ought  not  to  do  it, 
without  such  a  conviction  ;  for  why  should  a  person 
discard  an  opinion,  as  erroneous,  until  he  is  convinced 
that  it  is  so  ?  He  ought  not ;  and  it  is  on  this  account 
that  I  have  deemed  it  necessary  to  be  so  particular  in 
the  consideration  of  all  the  circumstances  related  in 
this  account ;  that  a  full  view  might  be  had  of  it,  and 
an  enlightened  judgment  formed  of  it.  For  I  am  no 
friend  to  an  implicit  confidence  in  the  opinions  of  any 
man,  or  any  number  of  men  ;  nor  to  a  change  of  sen- 
timent on  an  important  subject,  upon  slight  or  insuffi- 
cient grounds. 

But  we  come  now  to  notice  father  Abraham's  reply 


88 


RAYNER  S    LECTURES. 


to  this  second  request  of  the  rich  man.  "  I  pray  thee, 
therefore,  father,  that  thou  wouldest  send  hirn  to  my  fa- 
ther's house,  for  I  have  five  brethren;  that  lie  may 
testify  unto  them,  lest  they  also  come  into  this  place  of 
torment."  What  is  the  venerable  patriarch's  reply  ? 
"  Abraham  saith  unto  him,  they  have  JMoses  and  the 
prophets  ;  let  them  hear  ^Aewi."  % 

What  is  the  amount  of  this  answer  ?  It  is  obviously 
this — as  if  he  should  have  said,  there  is  no  necessity 
that  Lazarus  sliould  be  sent  upon  such  a  mission  to 
your  brethren,  to  give  them  any  instruction,  or  to  ap- 
prize them  of  any  dangers.  They  have  competent  and 
faithful  teachers  and  advisers  already,  to  whom  they 
may  safely,  and  with  confidence,  apply  ;  they  have  the 
sacred  writings  of  their  inspired  sages  always  at  hand 
to  consult,  which  contain  the  recorded  history  of  their 
nation,  and  in  which  their  duty  is  faithfully  and  mi- 
nutely delineated,  and  their  future  destimc:  Jcclared 
with  prophetic  and  unerring  certainty.  "They  have 
Moses  and  the  prophets  ;  let  them  hear  themy 

It  must  be  seen  that  the  rich  man  and  his  brethren 
are  contemplated  as  being  Jews,  who,  as  the  peculiar 
people  of  God,  were  favored  with  an  express  revela- 
tion, beyond  what  had  been  given  to  any  other  nation 
or  people.  To  them  pertained  ''  the  adoption  and  the 
covenants,  and  the  giving  of  the  law,  and  the  prom- 
ises." And  of  whom,  says  the  apostle,  "  as  per- 
taining to  the  flesh,  Christ  came."  Abraham,  there- 
fore, who  w^as  called  and  regarded  as  the  father  of 
that  nation,  says  to  the  rich  man,  in  reference  to  his 
brethren,  They  have  Moses  and  the  prophets;  let 
them  hear  them  :  that  is,  they  have  the  writings  of 
Moses  and  the  prophets,  let  them  attend  to  them,  let 


rayner's  lectures.  89 

them  carefully  examine  ihose  sacred  records,  where 
they  will  find  all  necessary  information,  instruction  and 
counsel.  Let  them  search  those  scriptures  which  they 
profess  to  believe,  and  so  highly  to  venerate,  in  which 
"  they  think  they  have  eternal  life,"  and  which,  among 
other  things,  testify  of  the  Messiah,  his  coming,  his 
reign  of  righteousness  and  peace ;  the  excellence  of 
his  government,  and  the  glories  of  his  kingdom.  There 
they  will  learn  that  the  reign  or  dispensation  of  the 
Messiah  was  to  embrace  all  nations  ;  a  "  salvation  pre- 
pared before  the  face  of  all  people."  "  A  light  to 
lighten  the  Gentiles,  and  the  glory  of  God's  people  Is- 
rael." The  "  heavenly  Shiloh,"  unto  whom  "  the 
gathering  of  the  people  should  be."  The  *'  seed  of 
the  woman,  that  should  bruise  the  serpent's  head." 
"  The  desire  of  all  nations  ;"  and  in  whom  it  is  prom- 
ised and  solemnly  declared,  that  all  nations,  families, 
and  kindreds  of  the  earth  shall  be  blessed. 

These  things  Moses  and  the  prophets  have  expressly 
testified  concerning  the  Messiah.  They  have  partic- 
ularly foretold  and  described  the  circumstances  of  his 
birth,  his  life,  his  character,  and  his  offices,  his  labors, 
and  his  sufferings,  the  miracles  he  should  perform,  the 
treatment  he  would  receive.  They  have  predicted  the 
cruel  and  mournful  tragedy  of  his  death,  the  amazing 
phenomena  of  his  resurrection,  the  promulgation  of  his 
gospel,  the  opposition  and  persecution  it  would  have  to 
encounter,  its  progress,  its  influence,  and  its  ultimately 
universal  and  glorious  conquest  over  all  the  rag^e  of 
men,  and  the  rulers  of  the  "  darkness  of  this  world." 
They  have  foretold  the  Redeemer's  triumph  over  prin- 
cipalities and  powers,  bringing  crowns  and  sceptres  at 

his  feet ;  destroying  all  enmity,  reconciling  the  world, 
8* 


90  rayner's  lectures. 

restoring  all  things,  as  '*  spoken  by  the  mouth  of  all 
God's  holy  prophets,  since  the  world  began;"  destroy- 
ing "  the  face  of  the  covering  cast  over  all  people,  and 
the  veil  that  is  spread  over  all  nations  ;"  "  swallowing 
up  death  in  victory^  and  wiping  tears  from  off  all 
faces  ;^^  and  his  being  God's  '^  salvation  to  the  ends  of 
the  earth." 

These  things  b^ing  so  plainly  predicated  of  the  Mes- 
siah and  his  reign,  in  the  Jewish  scriptures,  well  might 
father  Abraham,  who  "  saw  Christ's  day,  and  was 
glad,"  reply  to  the  rich  man's  request  concerning  his 
brethren — "  They  have  Moses  and  the  prophets  ;  let 
them  hear  them," 

But  the  patriarch's  answer  is  not  satisfactory.  The 
unhappy  man  still  earnestly  urges  his  request.  "  He 
said,  Nay,  father  Abraham  :  but  if  one  went  unto  them 
from  the  dead,  they  will  repent."  He  appears  to  be 
greatly  concerned  for  the  safety  of  his  brethren,  and 
there  is  not  the  least  evidence  given  that  his  anxiety 
for  them  was  not  from  real  affection  and  benevolence. 
Nor  does  the  reply  of  Abraham  at  all  intimate  that  he 
understood  that  such  was  not  the  motive  of  this  part 
of  the  suppliant's  entreaty.  On  the  contrary,  he  treats 
his  application  as  if  it  was  sincerely  intended  for  the 
benefit  of  his  relatives  ;  nor  does  the  passage  give  any 
countenance  to  a  different  supposition.  In  this  view 
of  the  case,  thus  strongly  corroborated,  the  hades,  or 
hellj  in  which  the  rich  man  is  said  (o  have  lifted  up  his 
eyes,  would  not  seem  to  be  so  ivicked  a  place,  nor  its 
tenants  so  entirely  abandoned  by  every  good  quality 
or  generous  emotion,  as  has  been  generally  supposed ; 
but  rather  that  it  is  a  place  of  sincere  prayer,  and  of 
benevolent  feelings. 


91 

But  I  cannot  leave  this  part  of  the  account  without 
noticing  Dr.  Clarke's  remarks  upon  it.  After  quoting 
the  words  of  the  rich  man,  in  reference  to  his  breth- 
ren,— "  If  one  went  unto  them  from  the  dead,  they  will 
repent" — he  says,  "  Many  are  desirous  to  see  an  in- 
habitant of  the  other  world,  and  to  converse  with  him, 
in  order  to  know  what  passes  there."  And  then,  in  a 
sort  of  triumph,  and  in  language  which  1  almost  shud- 
der to  repeat,  he  exclaims,  "  Make  way  !  here  is  a 
damned  soul,  which  Jesus  Christ  has  evoked  from  the 
hell  of  fire  !  Hear  him  !  Hear  him  tell  of  his  tor- 
ments !  hear  him  utter  his  regrets!  But  we  cannot 
see  him.  No  ;  God  has,  in  his  mercy,  spared  you,  for 
the  present,  this  punishment.  How  could  you  bear  the 
sight  of  this  damned  spirit  ?  Your  very  nature  would 
fall  at  the  appearance.  Jesus  keeps  him,  as  it  were, 
behind  the  curtain,  and  holds  a  conversation  with  him 
in  your  hearing,  which  you  have  neither  faith  nor  cour- 
age sufficient  to  hold  with  him  yourselves." 

I  have  never  met  with  a  statement  more  horrid  than 
this  !  But  revolting  as  it  is,  I  must  beg  you  to  reflect 
upon  it  for  a  moment,  that  you  may  see  what  barba- 
rous sentiments  have  been  incorporated  into  the  mild 
and  heavenly  doctrines  of  the  gospel,  by  a  heathenish  su- 
perstition, and  by  the  vain  imaginations  of  even  good 
and  pious  men. 

"  Make  way  !  (says  the  commentator,)  here  is  a 
damned  soul,  which  Jesus  has  evoked  from  the  hell  of 
fire  !  Hear  him !  Hear  him  tell  of  his  torments  ! 
Hear  him  utter  his  regrets  !  But  you  cannot  see  him. 
No  ;  you  could  not  bear  the  sight  of  this  damned 
spirit !  "  But  why  not  ?  Mraham,  it  seems,  could 
bear  the  sight,  and  could  converse  with  him  with  per- 


92  rayner's    lectures. 

feet  composure  !  And  Jesus  could  see  him,  and  hold 
conversation  with  him,  with  entire  satisfaction  !  But 
"  he  keeps  him  (says  the  commicntator)  behind  the 
curtain,"  from  the  view  of  mankind,  who,  in  their  pres- 
ent imperfect  state,  have  "  neither  faith  nor  courage 
enough  to  endure  the  sight  of  this  damned  spirit ! " 
But  it  would  seem,  according  to  the  Doctor's  state- 
ment, that  when  Christians  shall  get  to  heaven,  and 
shall  be  glorified  in  holiness  and  felicity,  like  Abraham 
and  Jesus,  then  they  can  behold  a  "  damned  spirit ;" 
yea,  millions  of  them,  in  tormenting  flames,  with  per- 
fect delight,  and  without  any  troublesome  sensations 
of  compassion  or  sympathy  to  annoy  them,  or  to  mar 
their  pure  and  sublime  pleasures  !  But  now  the  Doctor 
says,  they  have  no\  faith  and  courage  enough  for  such 
a  sight ;  their  very  nature  would  fall  at  the  appearance. 
The  scene  must- be  "  kept  behind  the  curtain."  It  is 
an  exhibition  which  can  only  be  endured  and  relished 
by  those  whose  natures  are  perfected  in  holiness  and 
heavenly  glory  !  !  ! 

My  hearers,  I  appeal  to  you,  if  these  are  not  the 
just  and  necessary  inferences  which  result  from  the 
premises  here  assumed  and  laid  down  by  this  learned 
and  pious  commentator.  Such,  indeed,  I  cheerfully 
allow  him  to  have  been.  But  it  cannot  be  required 
that  we  should  "  keep  behind  the  curtain  "  such  enor- 
mous errors,  however  they  may  have  had  the  sanction 
of  ages,  and  of  eloquence  and  worth.  They  should 
be  brought  forth  into  the  full  light  of  the  gospel  of 
Jesus,  that  they  may  be  revealed,  and  that  they  may 
be  consumed  "  by  the  spirit  of  his  mouth,"  and  de- 
stroyed "  by  the  brightness  of  his  coming." 

In   pursuing    the   subject  we    would  remark,   that 


rayner's  lectures.  93 

misery  is  the  consequence,  the  fruit  of  sin,  both  by  the 
order  of  Providence,  and  by  the  decree  of  Heaven. 
Hence  to  the  Israelites,  the  Lord  by  the  prophet  says, 
"  If  ye  will  be  willing  and  obedient,  ye  shall  eat  the 
good  of  the  land  ;  but  if  ye  be  disobedient  and 
rebellious,  ye  shall  be  devoured  by  the  sword,  and  by 
the  famine,  and  by  the  pestilence."  Of  these  evils, 
repentance,  which  implies  turning  from  iniquity,  is  the 
proposed  preservative,  and  the  prescribed  remedy. 
^'  Repent,  and  turn  from  all  your  transgressions,  so 
iniquity  shall  not  be  your  ruin." 

Of  these  important  truths,  the  rich  man  appears  to 
have  been  well  aware  ;  and  he  is  therefore  anxious 
that  his  brethren,  whom  he  considers  as  being  in  a 
sinful  and  corrupt  state,  should  be  brought  to  re- 
pentance; and  he  thinks  this  would  be  the  effect 
produced,  if  one  from  the  dead  should  visit  them. 
"  Nay,  (says  he)  father  Abraham  :  but  if  one  went 
unto  them  from  the  dead,  they  will  repent." 

We  now  come  to  the  patriarch's  ^z/irt/  reply.  "And 
he  said  unto  him.  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  be  persuaded,  though  one 
rose  from  the  dead." 

Considering  the  passage  still  in  a  literal  sense,  we 
may  remark,  in  reference  to  this  answer  of  Abraham, 
that  one  from  the  dead  could  not  be  expected  to  testify 
any  thing  contrary  to  the  inspired  writings  of  Moses 
and  the  prophets ;  and  nothing  more  true,  and  more 
necessary  to  be  believed  and  practised  ;  for  they  have 
fully  shown  and  declared  what  the  Lord  requires  of 
man,  even  that  he  should  do  justly,  and  love  mercy,  and 
walk  humbly  with  God.  Nor  could  one  from  the  dead 
bring  any   new   and  more  convincing  evidence   of  the 


94  ravner's  lectures. 

divine  origin  and  truth  of  those  scriptures,  than  has 
been  exhibited,  and  tlian  themselves  contain  : — none 
but  what  would  be  as  likely  to  be  disputed,  and  as 
easily  evaded.  Dr.  Clarke  very  justly  remarks  upon 
this  point — "  That  the  sacred  writings  contain  such 
proofs  of  a  divine  origin,  that  thougli  all  the  dead  were 
to  arise,  to  convince  an  unbeliever  of  the  truths  therein 
declared,  the  conviction  could  not  be  greater,  nor  the 
proof  more  evident,  of  the  divinity  and  truth  of  these 
sacred  records,  than  that  which  themselves  afford." 

Further,  the  commentator  inquires — "  What  influ- 
ence could  the  personal  appearance  of  a  spirit  have  on 
an  unbelieving  and  corrupted  heart  ?  None,  except  to 
terrify  it  for  the  moment,  and  afterwards  to  leave,  it  ten 
thousand  reasons  for  uncertainty  and  doubt.  Christ 
caused  this  to  be  exemplified  in  the  most  literal 
manner,  by  raising  Lazarus  from  the  dead.  And  did 
this  convince  the  unbelieving  Jews  ?  No.  They  were 
so  much  the  more  enraged  ;  and  from  that  moment, 
conspired  both  the  death  of  Lazarus  and  of  Christ." 

The  replies  of  father  Abraham  to  the  earnest  and 
renewed  solicitation  of  the  rich  man  concerning  his 
five  brethren,  present  another  important  consideration, 
to  which  I  now  request  your  careful  attention  ;  and 
which,  with  the  remarks  and  observations  it  may 
suggest,  will  finish  the  present  lecture. 

The  consideration  to  which  I  allude,  is  founded  upon 
the  circumstance  that  Abraham,  in  both  his  answers  to 
the  request  of  the  rich  man  in  behalf  of  his  brethren, 
expressly  refers  those  brethren  to  the  scriptures  of  the 
Old  Testament,  as  containing  every  thing  necessary 
for  them  to  understand  and  believe,  and  entirely 
sufficient  for  their  government  and  direction. — "  They 


rayner's  lectures.  95 

have  Moses  and  the  prophets  ;  let  them  hear  them" — 
and, — "If  they  hear  not  them,  neither  will  they  be 
persuaded,  though  one  rose  from  the  dead." 

It  has  been  commonly  understood,  that  the  rich 
man's  request  went  upon  the  supposition  that  a  disem- 
bodied spirit  sent  back  to  this  world  to  admonish  the 
living,  would  particularly  inform  them  of  the  condition 
of  departed  souls  in  the  invisible  world,  c:id  that 
Lazarus,  if  sent  to  his  brethren,  would  describe  to  ihem 
the  deplorable  situation  of  their  once-loved,  and  still 
fondly-remembered  brother, — tormented  in  an  endless 
hell  of  raging  flames, — without  tbe  hope  of  deliverance, 
or  even  a  drop  of  water  to  cool  his  tongue.  And  that 
these  things  being  testified  unto  them,  with  the 
impressive  solemnity  of  one  sent  from  the  dead,  would 
alarm  them,  convince  them  of  the  reality  of  those  unseen 
and  eternal  sufferings,  and  lead  them  to  repentance, 
that  they  might  escape  them. 

Now,  supposing  these  to  have  been  the  facts  of  the 
case,  and  such  the  meaning  and  the  object  of  the  rich 
man's  entreaties  in  behalf  of  his  brethren,  how  shall  we 
account  for  father  Abraham's  reply,  and  for  his  directing 
them  to  hear  Moses  and  the  prophets  ?  What  have 
they  said  in  relation  to  the  subject  of  punishment  and 
suffering  in  a  future  slate  after  death  ?  Nothing  at 
all. — We  say  this  deliberately,  after  very  careful  inquiry 
and  examination.  In  a  former  lecture,  the  word  hell^ 
as  to  its  origin,  translation,  and  meaning,  as  found  in 
the  scriptures  both  of  the  Old  and  New  Testament?, 
was  particularly  inquired  into,  and  illustrated.  It  was 
noticed  that  tbe  original  word,  and  the  only  one  that  is 
translated  hell  in  the  Old  Testament,  is  shcol,  and  that 
it  in    no  instance  means,  or   can   with  any   color   of 


96  rayner's  lectures. 

reason,  be  supposed  to  signify  a  place  of  punishment 
in  a  future  state.  And  to  show  that  this  is  not  merely 
the  opinon  of  Univarsalists,  we  quoted  several  of  the 
most  learned  and  approved  writers  and  commentators 
of  other  denominations,  who  agree  that  the  word 
rendered  hell  in  the  Old  Testament,  does  not  mean  a 
place  or  state  of  suffering  in  another  world  ;  and  that 
the  original  word  sheol^  and  hades  answering  to  it, 
ought  never  to  have  been  translated  hell,  as  that  word 
is  now  commonly  understood. 

Such,  we  showed,  was  the  opinion  of  the  learned  Dr. 
Campbell,  of  Dr.  Whitby,  and  of  Dr.  Adam  Clarke. 
It  is  a  fact,  my  hearers,  of  which  a  careful  examina- 
tion will  convince  you,  that  a  hell  of  torment,  or 
suffering  in  a  future  state,  is  never  once  mentioned  in 
the  writings  of  Moses  and  the  prophets  ;  nor  is  it  once 
intimated  by  them  that  any  person  ever  thought  that 
either  himself,  or  any  of  his  relatives,  or  any  being  in 
the  creation  of  God,  was  in  any  danger  of  such 
sufferings  in  another  worlds 

How  then  can  it  be  supposed,  that  father  Abraham 
should  direct  the  brethren  of  the  rich  man  to  hear 
Moses  and  the  prophets,  to  consult  the  writings  of  the 
Old  Testament,  as  containing  sufficient  warning  and 
instruction,  in  relation  to  a  place  or  state  of  eternal  woe 
and  misery,  when  in  fact,  they  have  never  mentioned 
it  in  a  single  instance  ?  They  often  speak  of  people's 
dying,  and  going  to  sheoJ^  or  hell^  as  it  is  translated ; 
but  they  never  meant  by  it,  a  place  of  suffering  beyond 
the  grave.  This  is  admitted.  No  one,  who  values 
his  reputation  for  theological  information  and  accuracy, 
will  pretend  to  controvert  it. 

"  They  have  Moses  and  the  prophets,  let  them  hear 


rayner's  lectures.  97 

them." — Well,  father  Abraham,  suppose  they  do  hear 
them,  and  pay  strict  attention  to  every  word  they  have 
written,  will  they  learn  any  thing  of  them,  about  this 
hell  of  torment,  for  devils  and  wicked  men  beyond  the 
shores  of  time,  in  the  eternal  world  ?  No  ;  they  will 
gain  no  information  from  them  upon  this  subject.  From 
any  thing  that  can  be  gathered  from  their  writings, 
from  Genesis  to  Malachi,  neither  Moses  nor  the 
prophets  ever  thought  of  such  a  place.  Certain  it  is, — 
and  1  wish  it  may  be  kept  in  mind,  that  neither  Moses 
nor  the  prophets,  have  described  or  spoken  of  such  a 
place,  nor  given  any  intimation  that  it  exists,  or  ever 
will  exist.  But  it  may  be  asked, — If  Moses  and  the 
prophets  have  said  nothing  in  relation  to  the  case  of  the 
rich  man,  why  should  Abraham  refer  his  brethren  to 
those  scriptures  ?  In  reply  to  which,  we  remark, — that 
although  Moses  and  the  prophets  have  said  nothing 
about  a  hell  of  torments  for  the  souls  or  bodies  of  men 
in  a  future  state,  nor  once  intimated  that  any  human 
being  was  ever  in  danger  of  such  torments,  or  of  any 
sufferings  beyond  the  present  life  ;  yet  they  have  said 
much  which  prophetically  relates  to  the  condition  of 
the  rich  man,  or  rather,  to  the  true  meaning  of  this 
figurative  or  parabolical  description.  This  we  expect 
will  be  clearly  seen  in  a  subsequent  Lecture. 

In  closing  this  discourse  we  will  propose  an  important 
query,  and  leave  it  for  you  to  reflect  upon,  and  to 
answer,  according  to  the  dictates  of  your  own 
understandings.  It  is  this  : — If  the  scriptures  of  the 
Old  Testament  revelation  contain  no  account  or 
intimation  of  any  punishment  in  sheol  or  hell,  nor  of 
any  sufferings  to  which  mankind  are  liable  in  a  future 
state,  is  it  reasonable  to  expect  a  revelation  of  such 
9 


98  rayner's  lectures. 

sufferings, — even  of  eternal  woe  and  misery, — in  the 
JVeiv  Testament? — The  new  and  better  covenant, 
which,  the  Apostle  says,  was  established  upon  better 
promises'^  Is  it  a  reasonable  proposition,  that  the 
gospel  of  Jesus,  the  news  of  heavenly  grace  ! — the 
gospel,  by  which  life  and  immortality  have  been 
brought  to  light, — the  gospel,  which  is  emphatically 
''  good  tidings  of  great  joy,  which  shall  be  to  all 
people," — is  it  reasonable  to  believe,  that  this  gospel 
of  the  favor  of  God,  and  of  his  everlasting  love  and 
good  will  towards  all  men,  has  revealed  terrors  and 
torments  in  another  world,  which  the  law,  the  ministry 
of  condemnation  as  it  is  called,  never  declared? — 
which  Moses  and  the  prophets  never  threatened  ? 

My  Brethren,  may  not  the  gospel  have  been  long 
misunderstood  ?  Must  it  not  be  misinterpreted,  and 
grossly  perverted,  when  it  is  represented  and  proclaimed 
as  containing  the  most  fearful  revelation  that  ever  was 
made  to  man  ? — the  most  sorrowful  tidings  that  ever 
were  heard  ?  I  leave  this  query  with  you,  my  hearers. 
Reflect  upon  it  carefully,  and  prayerfully,  calmly  and 
without  prejudice.  And  may  God  give  us  all  a  right 
understanding  of  his  word  and  gospel,  of  the  writings  of 
Moses  and  the  prophets,  and  of  Christ  and  his  apostles, 
and  lead  us  into  all  truth  and  holy  obedience,  to  our 
own  unspeakable  comfort  and  joy,  and  to  the  glory  and 
praise  of  God.     Amen. 


LECTURE    Vf. 

LUKE  xvi.  31. 

"  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuad- 
ed, though  one  rose  from  the  dead." 

In  the  preceding  Lectures  we  have  taken  careful  and 
minute  notice  of  the  several  important  particulars  stated 
in  the  parable,  or  account,  of  which  the  text  is  the 
conclusion.  The  characters  of  the  two  individuals,  a 
rich  man  and  a  beggar,  we  have  carefully  inquired 
into;  with  the  circumstances  of  their  life,  their  death, 
a-id  their  different  subsequent  destinies,  as  they  are 
e  nphatiiL'lly  represented  in  the  passage. 

In  the  course  of  our  investigation,  we  have  several 
times  reminded  you  that  we  were  not  then  giving  our 
own  opinion  of  the  true  meaning  and  import  of  this 
interesting  portion  of  the  teachings  of  our  Saviour; 
but  were  describing  the  manner  in  which  it  had 
commonly  been  treated, — the  light  in  which  it  had 
been  exhibited,  and  the  application  which  had  been 
very  generally  made  of  it.  We  have  also,  all  along, 
s'ated  the  objections  which  appear  to  us  to  lie  against 
such  a  construction  and  application  ; — showing  that 
tliey  necessarily  involve  conclusions  and  consequences 
which  are  wholly  inadmissible,  and  even  absurd  ;  and 
that  therefore  the  common  interpretation  cannot  be 
correct. 


100  rafner's  lectures. 

As  we  have  shown,  I  trust  satisfactorily,  that  the 
passage  under  consideration  is  not  a  literal  statement 
of  facts  and  circumstances,  it  must  therefore  be  a 
figurative,  or  parabolical  representation.  This  you 
know  was  the  common  method  of  instruction  chosen  by 
our  Saviour.  And  it  may  not  be  inappropriate,  here, 
to  offer  a  few  general  remarks  relative  to  our  Saviour's 
parables. 

In  the  first  place,  it  will  be  observed  by  the  careful 
reader,  that  the  manner  in  which  they  are  introduced 
is  various.  Sometimes  it  is  expressly  slated  that 
"  Jesus  put  forth  a  parable,"  or  "  he  spake  unto  the 
people  in  parables,  saying,"  &.c.  At  other  times,  it  is 
not  so  declared,  but  the  form  of  the  discourse  and  the 
language  employed,  show  that  it  was  intended  as  such, 
and  so  was  understood  by  the  hearers.  Hence,  when 
our  Saviour,  in  urging  upon  the  disciples  the  necessity 
of  watchfulness,  employed  the  similitisle  of  servants 
watching  for  the  return  of  their  absent  master,  or  lord, 
saying,  "  Let  your  loins  be  girded  about,  and  your  lights 
burning,  and  ye  yourselves  like  unto  men  that  wait  for 
their  lord,  when  he  will  return  from  the  wedding ; 
that  when  he  cometh  and  knocketh,  they  may  open  unto 
him  immediately.  Blessed  are  those  servants,"  &,c. 
"  Be  ye  therefore  ready  also  ;  for  the  Son  of  man 
cometh  at  an  hour  when  ye  think  not."  Although  our 
Saviour  did  not  notify  them  that  this  was  a  parable, 
yet  it  was  at  once  so  'understood ;  and  Peter 
immediately  asked  him, — ^"  Lord,  speakest  thou  this 
parable  unto  us,  or  even  to  all  ?  " 

Again  ;  sometimes  parables  are  put  hypothetically, 
or  by  way  of  supposition.  As  for  instance,  the 
parable  of  the  "  Lost  sheep,"  which  our  Saviour 
introduces  thus — "  What  man  of  you,  having  an  hundred 


rayner's  lectures.  101 

sheep," — that  is,  suppose  a  man  having  a  large  number 
of  sheep,  should  lose  one  of  them,  doth  he  not  leave 
the  flock,  and  go  and  seek  after  the  one  that  was 
lost,  or  gone  astray  ?  Again — "  What  man  intending 
to  build  a  tower,  sitteth  not  down  first  and  counteth 
the  cost  "  ?  "  Or,  which  of  you  having  an  ox  or  an  ass 
fallen  into  a  pit,"  &ic.  These  are  parables,  or  figurative 
representations,  predicated  upon  supposed  cases  or 
circumstances. 

The  kingdom  of  heaven — that  is.  the  gospel  church, 
or  the  reign  of  the  Messiah, —  is  compared  or  likened  to 
various  things ;  as  to  a  pearl  of  great  price,  treasure 
hid  in  a  field,  to  a  blade  of  corn,  to  a  mustard  seed, 
to  leaven,  to  a  net  cast  into  the  sea,  &ic.  These  are  all 
parables.  Sometimes  they  are  declared  to  be  so  ; 
but  all  such  figurative  descriptions  are  not  the  less 
truly  parables,  whether  so  declared  to  be  or  not. 

But  sometimes,  and  very  frequently,  parables  are 
expressed  in  positive  language,  which,  literally  taken, 
would  imply  the  actual  occurrence  of  the  facts  and 
events  described  ;  whereas,  this  was  not  intended,  but 
merely  a  statement  for  the  purpose  of  illustration. 
Let  me  give  you  an  instance  or  two  from  the  Old 
Testament. 

Do  you  remember  the  historical  account  of  the 
cruel  and  infamous  Abimelech — how  he  was  made 
king  of  Israel,  after  having  slain  seventy  of  his 
brethren,  the  sons  of  Jerubbaal?  Jotham,  however, 
the  youngest  son  of  the  family,  we  are  told,  escaped 
the  massacre,  "  for  he  hid  himself."  And  when  he 
was  told  what  was  done,  '^  he  went  and  stood  in  the 
top  of  mount  Gerozim,  and  lifted  up  his  voice,  and 
cried  and  said,  Hearken  unto  me,  ye  men  of  Shechem, 
that  God  may  hearken  unto  you.  The  trees  went 
9* 


102  rayner's  lectures. 

forth,  on  a  time,  to  anoint  a  king  over  them." — And  he 
goes  on  to  relate  how  they  applied,  first  to  the  olive- 
tree,  next  to  the  fig-tree,  then  to  the  vine  ;  all  of  which 
declining  the  honor  of  such  promotion, — the  bramble 
was  lastly  solicited,  and  accepted  the  office. 

Now,  what  must  we  think  of  such  a  statement?  No 
one  is  so  credulous,  or  so  simple,  as  to  suppose  it  to 
be  a  relation  of  facts  and  circumstances  which  actually 
occurred.  It  is  wholly  fictitious;  it  was  a  figurative 
representation,  and  a  very  ingenious  and  forcible  one, 
of  events  which  had  just  taken  place,  together  with  a 
prophetic  allusion  to  the  consequences  which  would 
follow.  Yet  the  language  employed  is  that  of  strict 
historical  narrative. 

Another  remarkable  instance  is  the  parable  of  the 
prophet  Nathan,  by  which  he  convicted  king  David 
of  his  crime,  in  the  case  of  Uriah.  Nathan  "  came  to 
David  and  said  unto  him.  There  were  two  men  in  one 
city,  the  one  rich  and  the  other  poor.  The  rich  man 
had  exceeding  many  flocks  and  herds  ;  but  the  poor 
man  had  nothing,  save  one  little  ewe-larnb,  which  he 
had  bought  and  nourished  up  ;  and  it  grew  up  together 
with  him,  and  with  his  children  :  it  did  eat  of  his  own 
meat,  and  drank  of  his  own  cup,  and  lay  in  his  bosom, 
and  was  unto  him  as  a  daughter.  And  there  came  a 
traveller  unto  the  rich  man  ;  and  he  spared  to  take  of 
his  own  flock,  and  of  his  own  herd,  to  dress  for  the 
wayfaring  man  that  was  come  unto  him  ;  but  took  the 
poor  man's  lamb,  and  dressed  it  for  the  wayfaring  man 
that  was  come  to  him." 

The  story,  or  parable,  was  so  well  arranged,  and 
related  with  so  much  address,  that  David  took  it  for  a 
statement  of  facts ;  and  his  anger  was  greatly  kindled, 
and  he  declared  that  the  man  th^t  had  done  that  thing 


rayner's  lectures.  103 

should  surely  die.  Then  Nathan  applied  the  parable, 
and  said  to  David — "  Thou  art  the  nnan." 

Now  here  we  may  remark  that  the  language  employed 
by  the  prophet  Nathan,  is  the  language  of  facts  just 
such  as  he  would  naturally  have  used  if  the  circum- 
stances stated  had  actually  occurred  ;  whereas  it  was 
only  a  fictitious  representation,  for  the  purpose  of  giving 
a  forcible  illustration  of  David's  very  reprehensible 
conduct  in  the  case  above  mentioned. 

But  the  New  Testament  also  abounds  with  instances, 
in  which  the  language  of  parables  is  as  positive  and 
circumstantial,  as  if  a  description  of  particular  facts  and 
events  had  been  intended.  As  instances,  observe  the 
following  declarations  made  at  the  commencement  of 
parables. — "  Two  men  went  up  into  the  temple  to 
pray,  the  one  a  pharisee,  the  other  a  publican."  "  A 
certain  man  went  down  from  Jerusalem  to  Jericho,  and 
fell  among  thieves,"  &lc.  "  A  certain  man  had  two 
sons :  and  the  younger  of  them  said  to  his  father, 
Father,  give  me  the  portion  of  goods  that  falleth  to  me  ; 
and  he  divided  unto  them  his  living,"  &;c.  "  There 
was  a  certain  rich  man  which  had  a  steward,"  &,c.  "  A 
certain  man  had  a  fig-tree  planted  in  his  vineyard." 
And  "  a  certain  man  planted  a  vineyard,  and  let  it  forth 
to  husbandmen,  and  went  into  a  far  country  for  a  long 
time."  "  A  certain  man  made  a  great  supper,"  &ic.,  and 
many  other  similar  ones  that  might  be  named  :  all 
which  are  declarations  concerning  persons  and 
circumstances  which  might  well  be  supposed  to 
happen,  according  to  the  customs  of  the  time  and 
country.  But  we  are  not  to  understand  them  as 
descriptive  of  particular  individuals  or  literal  facts, 
which  took  place  at  a  definite  time.  They  are  sup- 
posed cases,   presented  for  the  purpose  of  conveying 


104  rayner's  lectures. 

important  doctrinal  and  moral  instruction,  in  an  easy 
and  forcible  manner.  And  moreover,  it  can  hardly 
fail  to  be  noticed  concerning;  the  parables  of  our  Saviour, 
that  they  are  often  in  a  high  degree  j?ro/?/ie^?'c,  referring 
to  events  far  distant,  and  of  the  greatest  interest  and 
magnitude. 

These  remarks  relative  to  the  nature  and  object  of 
our  Saviour's  parables  in  general,  are  strikingly  applica- 
ble to  the  one  which  forms  the  subject  of  these  lectures. 
It  has  been  argued  by  some,  that  the  account  must  be 
intended  as  a  historical  statement  of  facts  concerning 
two  individuals,  because  our  Saviour  expressly  says, 
*'  There  was  a  certain  rich  man," — "  And  there  was  a 
certain  beggar,  named  Lazarus."  But  we  have  seen 
that  the  same  kind  of  language,  equally  personal  and 
positive,  is  employed  in  other  parables,  of  which  it  is 
not  claimed  that  they  should  be  understood  literally. 
Besides,  we  have  seen  that  there  are  several  particulars 
stated  in  relation  to  the  rich  man  and  Lazarus,  and  also 
Abraham,  which,  if  taken  according  to  the  natural  and 
common  meaning  of  the  language,  would  present  the 
most  palpable  absurdities. 

Indeed,  I  cannot  suppose  there  is  a  person  present 
this  evening,  who  would  acknowledge  it  his  belief  that 
this  passage  contains  a  true  and  literal  account  of  the 
condition  of  souls  in  another  world.  Admitting,  there- 
fore, as  I  think  you  all  must,  that  this  is  a  parable, — 
What  is  its  meaning  ?  and  what  are  the  instructions 
which  our  Saviour  intended  to  convey  by  it  ? 

And  here  I  would  remark  that  it  has  been  laid  down 
as  an  important  rule  in  theology,  and  indispensably 
necessary  to  a  correct  interpretation  of  the  scriptures, 
that  every  text  must  agree  with  its  context.  There 
is,    without  doubt,   a  concurrence  of  design   in   the 


ratner's  lectures.  105 

different  parts  of  a  discourse  upon  the  same  subject ; 
and  the  meaning  of  the  different  expressions  employed, 
must  be  in  conformity  with  the  general  design  ;  and 
they  must  be  understood  according  to  the  connexion 
in  which  they  occur.  Because  it  must  be  obvious  to 
every  observing  person,  that  the  same  expressions, 
when  occurring  in  different  connexions,  convey  a  very 
different  meaning. 

Let  me  illustrate  this  by  a  single  scriptural  example. 
The  apostle,  speaking  in  reference  to  the  state  of  the 
wicked  and  ungodly,  describes  them  as  being  dead. 
Again,  the  same  apostle  speaking  of  Christians, 
represents  them  as  being  dead  also.  But  when  we 
notice  the  connexion  in  which  the  word  occurs,  we  at 
once  see  that  its  meaning  is  very  different  in  one  place 
from  what  it  is  in  the  other. 

The  wicked,  he  pronounces  "  dead  in  trespasses 
and  sins,  walking  according  to  the  course  of  this  world, 
according  to  the  orince  of  the  power  of  the  air,  the 
spirit  that  now  worketh  in  the  children  of  disobedience." 
But  to  Christian  believers  he  says,  "  Set  your  affection 
on  things  above — not  on  things  on  the  earth  ;  for  ye 
are  dead,  and  your  life  is  hid  with  Christ  in  God." 

In  ascertaining,  then,  the  design  and  meaning  of  a 
parable,  it  is  important  to  inquire  whether  it  is 
connected  with  any  thing  else,  and  if  it  is,  what  is  the 
nature  and  the  general  import  of  the  discourse  with 
which  it  is  connected,  and  of  which  it  forms  a  part. 

Upon  examination,  it  will  plainly  appear,  my  hearers, 
that  this  parable  is  not  an  isolated  statement,  or  one 
commenced  and  finished  without  reference  to  any 
thing  which  precedes  or  follows  it ;  but  that  it  stands 
intimately  connected  with  other  descriptions  and 
illustrations  of  the  same   character  and  import,   and 


106  rayner's  lectures. 

referring  to  the  same  events.  This  is  an  important 
consideration,  and  merits  careful  attention.  And  here 
I  wish  to  remind  you  of  a  circumstance,  of  which  you 
have  doubtless  before  been  apprized,  and  which  it  is 
necessary  to  bear  in  mind,  in  order  to  read  the 
scriptures  understandingly ;  namely,  that  the  division 
of  them  into  chapters  and  verses,  is  wholly  abitrary, 
and  of  modern  date.  They  were  not  so  originally ; 
and  the  division,  in  many  instances,  is  very  injudicious. 
Hence  we  very  often  find  that  a  new  chapter,  instead 
of  being  the  commencement  of  a  new  subject,  or  a 
new  argument,  occurs  in  the  midst  of  a  continued 
discourse,  not  necessarily  separated  from  the  preceding 
chapter,  even  by  a  common  period.  This  division  of 
the  scriptures  is  only  useful  on  account  of  the  con- 
venience it  affords  for  a  reference  to  different  parts. 

We  are  now  prepared  to  remark,  that  to  assist  us  in 
discovering  the  connexion,  and  the  design  and  meaning 
of  the  parable  under  consideration,  it  may  be  useful  to 
go  as  far  back  as  the  9th  chapter  of  this  book,  called 
"the  Gospel  according  to  St.  Luke." — We  shall  there, 
at  the  5Jst  verse,  find  it  stated  as  follows  :  "  And  it 
came  to  pass,  when  the  time  was  come  that  he  (Jesus) 
should  be  received  up,  he  steadfastly  set  his  face  to  go 
to  Jerusalem."  Upon  this  passage  the  commentator, 
Dr.  Clarke,  thus  remarks — "  Let  it  be  observed ,  that 
all  which  follows  here  in  Luke,  to  chapter  19th,  verse 
45th,  is  represented  by  him,  as  done  by  Jesus  in  his 
last  journey  from  Galilee  to  Jerusalem."  And  in 
another  place  he  observes,  that  during  this  last  journey 
of  Jesus  from  Galilee,  through  Samaria,  to  Jerusalem, 
he  constantly  "  preached  and  taught,  and  cured  the 
diseased  as  usual." 


rayner's  lectures.  107 

Our  Saviour,  in  this  journey,  was  accompanied  by  his 
disciples,  and  many  others  also  attended  him,  especially 
the  cavilling  pharisees  and  Jewish  doctors ;  and 
sometimes,  he  was  attended  by  great  multitudes  of 
people  ;  to  whom,  at  all  opportunities  he  constantly 
delivered  his  salutary  instructions,  admonitions,  and 
counsels.  It  was  in  the  course  of  his  teachings,  during 
this  journey,  that  he  delivered  the  noted  parable  of  the 
rich  man  and  Lazarus,  which  we  are  endeavoring  to 
illustrate.  But  this  was  not  the  only  parable  that  he 
put  forth  on  this  journey  ;  he  spake  many  others  ;  and 
what  is  remarkable,  and  which  I  wish  you  particularly 
to  observe  is,  that  one  prominent  subject  is  plainly  to  be 
discovered,  and  is  obviously  alluded  to  in  all  of  them. 
What  is  this  subject  ?  It  is  a  prophetic  description, 
and  parabolical  representation  of  the  Divine  dispensa- 
tions towards  two  great  divisions  of  mankind,  the  Jews 
and  the  Gentiles,  with  an  especial  reference  to  the 
desolating  judgments  which  were  approaching,  and 
would  soon  fall  upon  the  former. 

This,  we  confidendy  believe,  is  not  mere  conjecture. 
We  expect  to  make  it  appear  indisputable,  that  this  was 
the  grand  subject  and  design  of  the  parable  upon  which 
we  are  lecturing  ;  and  a  brief  reference  to  the  other 
parables  in  connexion  with  it,  as  delivered  by  our 
Saviour,  during  this  same  journey,  will,  we  are  persuad- 
ed, satisfy  you  that  this  is  the  prominent  subject 
embraced  in  most  if  not  all  of  them. 

Let  us  notice  some  of  these  parables.  In  the  10th 
chapter,  24th  and  following  verses,  in  the  conclusion  of 
his  reply  to  the  blasphemous  accusations  of  his 
inveterate  enemies,  the  scribes  and  pharisees,  who 
charged  our  Saviour  with  casting  out  devils  by  Beelze- 
bub,  He   says — "  When    the  unclean    spirit  is  gone 


108  rayner's  lectures. 

out  of  a  man,  he  walketh  through  dry  places,  seeking 
rest  ;  and  finding  none,  he  saith,  I  will  return  unto  my 
house  whence  1  came  out.  And  when  he  cometh,  he 
findeth  it  swept  and  garnished.  Then  goeth  he  and 
taketh  to  him  seven  other  spirits  more  wicked  than 
himself;  and  they  enter  in  and  dwell  there;  and  the 
last  state  of  that  man  is  worse  than  the  first."  If  we 
should  be  at  any  loss  as  to  the  true  meaning  and  ap- 
plication of  this  figurative  description,  all  doubt  will  be 
removed  by  a  reference  to  the  same  account  as  related 
by  St.  Matthew,  12th  and  45th.  For  there  w^e  learn 
that  our  Saviour  himself  made  the  application,  and 
showed  his  meaning,  by  saying,  "  Even  so  shall  it  be 
also  unto  this  wricked  generation."  Dr.  Clarke  very 
justly  remarks  upon  this,  and  says,  "  And  so  it  was  ; 
for  they  (the  Jews)  grew  worse  and  worse,  as  if  to- 
tally abandoned  to  diabolic  influence,  till  at  last  the 
besom  of  destruction  swept  them  and  their  privileges, 
national  and  religious,  utterly  away." 

The  case  of  Jonas  and  the  Ninevites,  which  is  next 
mentioned,  has  the  same  application  to  the  Jewish 
people.  "The  men  of  Nineveh  shall  rise  up  in  the 
judgment  with  this  generation,  (or  this  race  of  people) 
and  condemn  it ;  for  they  repented  at  the  preaching 
of  Jonas,  and  behold  a  greater  than  Jonas  is  here." 

In  the  beginning  of  the  12th  chapter,  St.  Luke  states, 
that  "  an  innumerable  multitude  of  people  were  gath- 
ered together,  insomuch  that  they  trode  one  upon 
another."  Jesus  does  not  suffer  the  opportunity  to  pass 
without  communicating  important  instruction.  He  cau- 
tions his  disciples  to  beware  of  the  leaven,  or  doctrine 
of  the  pharisees  ;  reminds  them  of  the  perils  to  which 
they  were  exposed  from  the  craft  and  violence  of  their 
enemies  ;   encourages  their  confidence  in  the  constant 


rayner's  lectures.  109 

care  and  providence  of  their  heavenly  Father,  and 
shows,  by  an  appropriate  parable,  the  folly  of  unrea- 
sonable worldly  anxiety  ;  the  great  evil  and  danger  of 
covetousness  ;  the  precarious  and  unsatisfying  nature 
of  temporal  riches ;  and  urges  the  necessity  of  con- 
stant watchfulness  and  diligence.  This  he  illustrates 
and  enforces  by  another  well-chosen  representation. 
It  is  the  parable  of  the  servants  :  *'  Let  your  loins  be 
girded  about,  and  your  lights  burning ;  and  ye  your- 
selves like  unto  men  that  wait  for  their  lord,  when  he 
will  return  from  the  wedding.  Blessed  are  those  ser- 
vants whom  the  lord  when  he  cometh  shall  find  watch- 
ing," &ic.  Then, in  reference  to  himself,  he  says,  "I 
am  come  to  send  fire  on  the  earth ;  and  what  will  I, 
if  it  be  already  kindled  ?  But  I  have  a  baptism  to  be 
baptized  with,  and  how  am  I  straitened  till  it  be  ac- 
complished !  Suppose  ye  that  I  am  come  to  give 
peace  on  earth  .''  I  tell  you,  nay, but  rather  division," 
&c. 

It  can  hardly  fail  to  be  observed  that  our  Saviour  is 
here  speaking  of  scenes  that  were  then  fast  approach- 
ing. It  was  the  common  expectation  of  the  Jews  that 
the  appearance  of  their  Messiah  would  be  attended  by 
joe«ce,and  all  manner  of  temporal  prosperity  ;  but  this 
he  assures  them  would  not  be  the  case,  with  respect  to 
them,  but  the  reverse  of  it.  "  Think  not  that  I  am 
come  to  send  peace  on  the  earth,  (or  on  this  land,  as 
it  is  said  it  should  be  rendered)  but  rather  divisions, 
and  a  sword.''  Dr.  Clarke  expounds  the  passage  as 
follows  :  "  Do  not  imagine,  as  the  Jews  vainly  do, 
that  I  am  come  to  force  out  the  Roman  power,  and 
give  temporal  prosperity  (to  the  land  of  Judea,)  I  am 
not  come  for  this  purpose,  but  to  send  forth  the  Ro- 
man sword^  to  cut  off  a  disobedient  and  rebellious  na- 
10 


110  rayner's  lectures. 

tion,  ibe  cup  of  whose  iniquity  is  already  full,  and 
whose  crimes  cry  aloud  for  speedy  vengeance."  And 
it  is  very  certain,  as  the  commentator  further  remarks, 
that  "  from  the  time  they  rejected  the  Messiah,  they 
were  a  prey  to  the  most  cruel  and  destructive  factions  ; 
they  employed  their  time  in  butchering  one  another, 
till  the  Roman  sword  was  unsheathed  against  them, 
and  desolated  the  land."  But  this  was  not  to  take 
place  till  after  his  death,  until  the  bloody  baptism  with 
which  he  was  to  be  baptized  should  be  accomplished. 

Our  Saviour  then  turns  to  the  people^  and  by  an  easy 
similitude,  says,  "  When  ye  see  a  cloud  rise  out  of  the 
west,  straightway  ye  say,  there  cometh  a  shower  ;  and 
so  it  is.  And  when  ye  see  the  south  wind  blow,  ye 
say,  there  will  be  heat  ;  and  it  cometh  to  pass.  Ye 
hypocrites,  ye  can  discern  the  face  of  the  sky  and  of 
the  earth ;  but  how  is  it  that  ye  do  not  discern  this 
time  }  "  As  if  he  had  said,  How  is  it  that  ye  do  not 
discover  from  the  ancient  predictions  of  the  prophets, 
and  from  the  events  which  are  now  taking  place,  that 
a  most  important  crisis  is  hastening,  and  that  these  are 
indeed  the  days  of  the  Messiah,  which  were  distinctly 
foretold  and  described  by  those  prophets  ? 

Perhaps  some  of  my  hearers  may  be  ready  to  in- 
quire, what  has  all  this  to  do  with  the  subject  under 
consideration  ?  We  think  it  has  much  to  do  with  it. 
We  are  now  endeavoring  to  discover  the  true  meaning 
of  the  parable  of  the  rich  man  and  Lazarus.  There 
have  been,  and  there  still  are,  very  different  opinions 
concerning  it.  The  language  employed  admits  of  va- 
rious constructions.  .  How  shall  we  ascertain  the  cor- 
rect one  ?  To  do  this,  we  think  it  important,  and  even 
necessary,  to  examine  the  connexion  in  which  the  par- 
able is  found.     This  is  obviously  reasonable  and  proper. 


Ill 

Let  us  illustrate  this  by  a  supposed  case.  You  have 
a  letter  or  communication  sent  to  you  in  writing.  In- 
stead of  commencing  its  perusal  at  the  beginning,  you 
cast  your  eye  upon  a  certain  part  in  the  body  of  it. 
The  language  appears  to  be  figurative,  or  ambiguous, 
and  of  doubtful  meaning,  and  you  are  at  a  loss  how  to 
understand  it.  What  would  you  do  in  the  case  ?  Why, 
clearly,  you  would  immediately  look  back  and  see  what 
was  the  subject  of  the  communication,  what  was  the 
object  of  the  writer,  and  what  he  was  aiming  to 
describe  or  convey.  By  this  means  you  would  dis- 
cover in  what  sense  the  language  employed  should  be 
taken,  and  then  the  meaning  would  be  plain. 

Now  this  is  the  course  we  are  taking  in  relation  to 
the  parable,  the  true  meaning  of  which  we  are  seeking. 
The  language,  at  least  a  great  part  of  it,  is  obviously  fig- 
urative. We  go  back,  we  inquire  if  it  is  connected  with 
any  thing  else;  and  if  so,  what  the  connexion  is? 
We  have  seen  that  our  Saviour  was  for  tlie  last  time  on 
his  way  from  Galilee  to  Jerusalem,  that  he  was  accom- 
panied by  his  disciples,  and  sometimes  surrounded  by 
a  multitude,  consisting,  as  we  may  suppose,  of  Jews, 
scribes,  pharisees,  and  others  that  he  was  constantly 
engaged  in  teaching,  and  almost  wholly  by  way  of 
parable.  What  then  were  the  principal^  the  most 
W5W«/,  and  'prominent  ionics  oi  his  discourses?  These 
are  important  inquiries,  and  will  lead,  we  think,  to  the 
true  and  satisfactory  understanding  of  the  parable  un- 
der consideration. 

We  shall,  therefore,  pursue  this  course  as  briefly  as 
we  can  consistently  with  a  careful  examination,  until 
we  arrive  at  the  parable  itself;  when  its  meaning  and  in- 
tended application  will,  we  trust, be  exceedingly  evident. 

But  we  have  come  now  to  a  very  interesting  spot. 


112  rayner's  lectures. 

An  incident  occurs,  which  our  Saviour  improves  by 
way  of  the  most  solemn  admonition  and  warning.  At 
the  beginning  of  the  13th  chapter  of  this  gospel  by 
St.  Luke,  the  evangelist  says,  "  There  were  present, 
at  that  season,  some  that  told  him  of  the  Galileans, 
whose  blood  Pilate  had  mingled  with  their  sacrifices. 
And  Jesus  answering,  said  unto  them.  Suppose  ye  that 
these  Galileans  were  sinners  above  all  the  Galileans, 
because  they  suffered  such  things?  I  tell  you,  nay  ; 
but  except  ye  repent,  ye  shall  all  likewise  perish.  Or 
those  eighteen  upon  whom  the  tower  in  Siloam  fell, 
and  slew  them,  think  ye  that  they  were  sinners  above 
all  men  that  dwell  in  Jerusalem  ?  I  tell  you,  nay  :  but 
except  ye  repent,  ye  shall  all  likewise  perish  1 " 

This  admonition,  you  know,  my  hearers,  is  com- 
monly interpreted  and  applied  as  having  reference  to 
the  destiny  of  the  impenitent  in  a  future  state.  But  a 
careful  attention  to  the  connexion  of  \l\e  passage,  and 
the  attending  circumstances,  will  make  it  very  evident 
that  this  was  not  the  meaning  and  application  intended, 
but  that  our  Saviour  was  giving  warning  of  some  fear- 
ful calamity,  some  dreadful  slaughter,  by  which  the 
corrupt  and  impenitent  people  of  the  Jews  were  about 
to  be  overtaken.  And  he  employs  the  two  instances 
of  sudden  and  unexpected  slaughter  above  quoted,  as 
a  figure  of  their  own  approaching  destruction.  Except 
ye  repent,  ye  shall  all  likewise,  or  in  like  manner,  per- 
ish. Dr.  Clarke,  in  his  commentary  upon  the  place, 
fully  adopts  this  interpretation.  He  says,  "  This  pre- 
diction of  our  Lord  was  literally  fulfilled.  When  the 
city  (of  Jerusalem)  was  taken  by  the  Romans,  multi- 
tudes of  the  priests,  &lc.  who  were  going  on  with  their 
sacrifices,  were  slain,  and  their  blood  mingled  with  the 
blood  of  their  victims,  (similar  to  the  fate  of  those 


rayner's  lectures.  113 

Galileans,  whose  blood  Pilate  had  mingled  with  their 
sacrifices,)  and  multitudes  were  buried  under  the  ru- 
ins of  the  walls,  houses,  and  temple."  Similar  to  the 
fate  of  those  eighteen  upon  whom  the  tower  in  Siloam 
fell  and  slew  them.  "  Both  these  cases,  (says  the 
commentator)  exhibit  a  specimen  of  the  manner  in  which 
ye  (Jews)  shall  perish,  if  ye  do  not  speedily  repent." 

You  doubtless,  my  hearers,  have  often  read  the  pas- 
sage upon  which  we  have  just  been  remarking.  Do 
you  remember  also  that  aparable  immediately  succeeds 
it  ?  It  is  the  notable  one  of  the  fruitless  fig-tree.  It 
was  a  common  custom  of  our  Saviour,  after  stating  a 
fact,  or  uttering  a  prediction,  to  illustrate  it  by  a  para- 
ble, and  sometimes  by  several  successive  parables,  all 
concurring  in  the  same  design.  In  this  of  the  barren 
fig-tree,  Jesus  sets  forth  the  divine  forbearance  towards 
the  nation  of  the  Jews,  and  withal  strongly  depictures 
the  certainty  of  their  destruction,  if  they  should  con- 
tinue obstinate  in  impenitence. 

Immediately  after  the  declaration  '*  Except  ye 
repent,  ye  shall  all  likewise  perish,"  the  evan- 
gelist says.  He  (Jesus)  spake  also  this  parable  : 
*'  A  certain  man  had  a  fig-tree  planted  in  his  vine- 
yard;" that  is,  the  great  spiritual  Husbandman,  the 
Lord  and  Governor  of  the  earth,  planted  the  Jewish 
church,  and  established  it  in  the  land  of  Judea.  And 
"  He  came  seeking  fruit  thereon,  and  found  none." 
He  required  that  the  Jewish  people  should  be  obe- 
dient and  fruitful  in  works  of  righteousness,  according 
to  the  care  and  culture  bestowed  on  them  ;  but  he  found 
it  not  so  with  them.  They  were  become  like  a  tree 
"  whose  fruit  withereth,"  barren  and  unprofitable,  and 
the  axe  is  laid  at  its  root. 

The  owner,  therefore,  ''  said  unto  the  dresser  of  his 
10* 


114  .  rayner's  lectures. 

vineyard,  Behold,  these  three  years  I  come  seeking 
fruit  on  this  fig-tree,  and  find  none ;  cut  it  down, 
why  cumbereth  it  the  ground  ?  And  he  answering, 
said  unto  him,  Lord,  let  it  alone  this  year  also,  till  I  shall 
dig  about  it,  and  dung  it,  and  if  it  bear  fruit,  well,  and 
if  not,  then  after  that  thou  shalt  cut  it  down."  You 
have,  probably,  often  heard  this  parable  illustrated  and 
applied.  How  has  it  been  done  ?  It  has,  I  believe, 
commonly  been  explained  by  preachers  in  their  public 
discourses,  without  paying  any  regard  to  the  preceding 
circumstances  and  remarks,  which  evidently  led  to  it; 
the  preacher  has  gone  on  to  illustrate  it  so  as  to  refer 
its  application  to  the  unregenerate  at  large,  and  to  in- 
dividual sinners  of  his  congregation.  He  tells  them 
that  God  has  been  waiting  for  their  repentance  and 
conversion  not  only  three  years,  but  many  times  that 
number.  He  tells*  them  that  the  justice  of  God  re- 
quires and  demands  that  the  sinner  should  be  cut  down 
and  sent  to  hell ;  but  that  the  mercy  of  God  interposes 
in  opposition  to  his  justice,  and  pleads  that  the  sinner 
may  be  spared  a  little  longer,  and  then  if  he  continues 
impenitent  and  unfi:uitful,  he  must  be  cut  off  by  divine 
justice,  and  consigned  over  to  endless  torments;  and 
that  even  infinite  mercy  will  then  agree  to  it,  and  be 
satisfied. 

Now  such  an  exposition  and  application  of  this  par- 
able is  evidently  without  authority  or  reason.  Its  de- 
sign, as  appears  by  the  occasion  of  it,  was  to  describe 
the  corrupt  condition  and  the  perilous  situation  of  the 
Jewish  people,  and  to  give  a  prophetic  and  parabolical 
representation  of  the  terrible  calamities  which  were 
impending  over  them,  and  which,  without  repentance, 
would  speedily  involve  them  in  tremendous  ruin  and 
destruction. 


rayner's  lectures.  115 

St.  Luke  records  two  other  parables  in  this  chapter, 
in  one  of  which  the  king,dom  of  God  is  Hkened  to  a 
grain  of  mustard-seed,  sown  in  the  earth  ;  and  in  the 
other  to  leaven  hid  or  infused  in  nneal,  till  the  whole 
was  leavened  ;  the  concurrent  design  of  both  of  which 
nniost  evidently  was,  to  represent  the  progress  and  in- 
fluence of  the  gospel  or  Christian  dispensation  among 
mankind.  Then  the  evangelist  adds,  "  And  he  (Je- 
sus) went  through  the  cities  and  villages,  teaching  and 
journeying  toward  Jerusalem." 

You  see,  then,  he  is  still  on  his  journey  to  Jerusalem, 
his  last  journey  ;  and  as  o[)portunity  offers,  he  is  con- 
stantly teaching.  He  knew  what  scenes  awaited  him 
at  the  end  of  this  journey.  He  knew  also  by  pro- 
phetic inspiration,  the  approaching  and  awful  fate  of 
that  proud  city,  and  its  faithless  and  degenerate  inhab- 
itants, who,  as  our  Saviour  had  before  told  them,  had 
become  so  corrupt,  that  they  had  made  their  own  once 
hallowed  temple  a  '*  den  of  thieves." 

But  we  proceed  to  notice  further  what  appears  to 
be  the  burthen  and  general  current  of  our  Lord's  dis- 
courses on  this  journey.  An  incident  here  occurred, 
which  gave  occasion  to  some  very  interesting  remarks 
and  declarations  which  should  not  be  lightly  passed 
over,  because  they  have  an  important  bearing  upon 
our  subject,  as  will  be  hereafter  seen.  The  evange- 
list says,  "  Then  said  one  unto  him.  Lord,  are  there 
few  that  be  saved  ?"  What  does  the  inquirer  mean, 
and  to  what  does  he  allude  ?  We  know  how  the  ques- 
tion has  been  commonly  understood  ;  i.  e.  it  has  at 
once  been  taken  for  granted  that  it  referred  to  a  future 
state  of  existence ;  that  the  person  desired  to  be  in- 
formed by  our  Saviour  whether  but  ^ew  only  of  the 
human  race  would  escape  the  torments  of  hell  in  an- 


116  rayner's  lectures. 

other  world,  and  attain  to  the  felicity  of  the  heavenly- 
state.  And  from  the  answer  which  Jesus  returns  to 
the  question,  the  inference  has  been  drawn  that  but 
few,  comparatively,  will  be  ultimately  saved,  and  that 
far  the  greatest  portion  of  mankind  will  be  condemned 
to  suffer  in  unknown  regions  of  despair  and  horror  to 
all  eternity. 

But  this  is  contrary  to  the  opinion  which  appears  to 
be  now  pretty  generally  entertained,  even  by  our  lim- 
itarian  brethren.  It  is  now  very  commonly  admitted 
that  far  the  greater  part  of  mankind  will  eventually  be 
saved. 

There  is,  however,  no  reason  at  all  to  suppose  that 
the  question  here  proposed  to  our  Saviour  had  any 
reference  to  events  beyond  the  present  life.  The  per- 
son making  the  inquiry  may  be  supposed  to  have  been 
attending  to  the  teachings  of  our  Saviour ;  and  it 
would  be  natural  to  expect  that  his  question  would 
have  reference  to  the  subject  of  Christ's  diccourse,  or 
to  some  prominent  part  of  it.  And  if  the  person  in- 
terrogating was  a  Jew,  as  is  most  probable,  he  would 
be  likely  to  inquire  concerning  the  fate  of  his  own  na- 
tion, which  occupied  so  much  of  our  Saviour's  dis- 
course ;  and  in  reference  to  the  great  calamities  which 
he  had  so  repeatedly  and  solemnly  predicted  as  about 
to  overwhelm  that  people. 

In  this  view  of  the  case,  the  import  of  the  question 
was  in  substance  as  follows:  "  Lord,  are  there  few 
only  who  will  escape  those  coming  evils,  and  be  saved 
or  delivered  from  those  dreadful  calamities?*  And 
what  course  shall  be  taken  to  avoid  them  ?  "  That  this 
was  the   substance   and  the  object  of  the  inquiry,  ap- 


rayner's  lectures.  117 

pears  evident  from  our  Saviour's  immediate  reply. 
*'  And  he  said  unto  them,"  addressing  his  answer  not 
particularly  to  the  person  asking  the  question,  but  to 
all  present,  "  Strive  to  enter  in  at  the  strait  gate ;  for 
many  1  say  unto  you  will  seek  to  enter  in,  and  shall 
not  be  able."  By  the  strait  gate  here,  was  doubtless 
intended  to  be  represented  the  difficulties  and  obsta- 
cles in  the  way  of  receiving  and  professing  the  faith  of 
the  gospel.  The  whole  system  of  Jewish  rites  and 
traditions,  and  the  whole  force  of  popular  opinion  and 
prejudice  was  against  it. 

But  to  what  iime  does  our  Saviour  allude  when  he 
says.  Many  shall  seek  to  enter  in,  and  shall  not  be  able.'' 
The  following  verses  inform  us,  and  it  will  be  seen  that 
the  application  of  the  passage  w^as  particularly  to  the 
Jews ;  and  the  time  not  so  distant  but  that,  as  he  else- 
where expressly  stSiies,  some  of  the  then  present  genera- 
tion should  see  the  prediction  fulfilled.  ''  Many  shall  seek 
to  enter  in,  and  shall  not  be  able."  But  when  and  where  ? 
Hearken  !  whilst  the  divine  teacher  explains  himself. 
"  When  once  the  master  of  the  house  is  risen  up  and 
hath  shut  to  the  door,  and  ye  begin  to  stand  without, 
and  to  knock  at  the  door,  saying,  Lord,  Lord,  open 
unto  us,"  &:c.  Hath  shut  to  the  door.  When  once 
the  legal  dispensation  is  closed,  its  types  fulfilled,  its 
shadows  fled  away,  and  ye  begin  to  stand  without,  not 
having  entered  into  the  new  covenant  or  gospel  dispen- 
sation, and  to  knock  for  entrance  at  the  door  of  the 
legal  institution,  which  is  now  closed  forever  ;  "  And 
he  shall  answer  and  say  unto  you,  I  know  you  not ;  de- 
part from  me,  all  ye  workers  of  iniquity."  I  can- 
not approve  and  acknowledge  you  in  your  ceremonial 


118 


RAYNER  S     LECTURES. 


righteousness,  and  in  your  rejection  of  the  gospel  cov- 
enant— and  who,  while  pretending  to  keep  the  moral 
law,  actually  have  niade  it  void  through  your  tradi- 
tions. ''  Then  shall  ye  begin  to  say.  We  have  eaten 
and  drunk  in  thy  presence,  and  thou  hast  taught  in  our 
streets.  But  he  shall  say,  I  tell  you  I  know  you  not ; 
depart  from  me,  ye  workers  of  iniquity." 

Then  follows  a  remarkable  declaration,  "  There 
shall  be  weeping  and  gnashing  of  teeth,"  he.  These 
expressions  are  strongly  descriptive  of  deep  distress 
and  anguish,  and  it  is  worthy  of  very  particular  notice 
that  they  are  never  found  in  any  other  connexion  than 
that  in  which  they  are  here  placed  ;  that  is,  in  a  de- 
scription of  the  earthly  calamities  of  the  Jewish  nation. 
The  same  words  occur  in  several  other  places,  but  al- 
ways in  GOriiiCxion  with  this  particular  subject,  and 
with  no  other.  "  There  shall  be  weeping  and  gnash- 
ing of  teeth  ;"  observe  what  follows :  "  When  ye 
shall  see  Abraham,  Isaac  and  Jacob,  and  all  the  proph" 
ets  in  the  kingdom  of  God,"  all  bearing  testimony  to 
the  Messiah,  and  to  the  Christian  revelation,  "  and  you 
yourselves  thrust  out."  Not  thrust  out  of  the  king- 
dom of  heaven  in  another  ivorld,  after  having  been  ad- 
mitted there,  but  excluded  for  your  unbelief  from  the 
privileges  and  blessings  of  the  gospel  state. 

Then  our  Saviour  adds,  ''  And  they  shall  come 
from  the  east,  and  from  the  west,  and  from  the  north, 
and  from  the  south,  and  shall  sit  down  in  the  kingdom 
of  God."  That  is,  the  Gentiles  of  all  nations  shall  be 
gathered  into  the  gospel  kingdom.  "  And  behold, 
there  are  last  which  shall  be  first,  and  there  are  first 
which  shall  be  last."  Alluding  to  the  Jews  and  Gen- 
tiles, the  latter  of  whom,   as   St.    Paul    assures    us, 


rayner's  lectures.  119 

would,  even  in  their  fulness,  first  come  in  to  the  Chris- 
tian church.  And  then  shall  the  "  deliverer  come  out 
of  Zion,  and  shall  turn  ^way  ungodliness  from  Jacob  ; 
and  so  all  Israel  shall  be  saved."  But  for  their  ob- 
stinacy and  rebellion  against  God,  and  their  rejection 
of  the  Messiah,  the  most  fearful  and  exterminating 
judgments  awaited  ihem,  which  were  now  fast  approach- 
ing, and  of  which  our  Saviour  constantly  admonished 
them . 

Now  observe  the  close  of  this  chapter,  where,  siill 
dwelling  upon  the  mournful  subject  which  so  constantly 
occupied  his  mind,  he  says — "  I  must  walk  to-day,  and 
to-morrow,  and  the  day  following  ;  for  it  cannot  be 
that  a  prophet  perish  out  of  Jerusalem.  0  Jerusalem, 
Jerusalem,  which  killest  the  prophets,  and  stonestthem 
that  are  sent  unto  thee,  how  often  would  I  have  gath- 
ered thy  children  together,  as  a  hen  doth  gather  her 
brood  under  her  wings,  and  ye  would  not !"  And  now 
hear  his  prophetic  declaration.  "  Behold  your  house 
is  left  unto  you  desolate  ;  and  verily  I  say  unto  you,  ye 
shall  not  see  me,  until  the  time  come  when  ye  shall 
say,  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord." 

But  I  must  close.  My  lecture  this  evening  has 
been  unusually  long.  And  you,  my  attentive  audi- 
ence, may  be  disappointed  that  I  have  advanced  no 
farther  in  the  exposition  of  our  subject.  In  this  I  am 
indeed  disappointed  myself.  Yet  I  do  not  see  wherein 
our  illustrations  and  remarks  could  have  been  advan- 
tageously contracted.  We  have  considered  it  very 
important,  and  even  necessary,  to  a  full  and  correct  un- 
derstanding of  the  parable,  to  examine   very  carefully 


120  \  rayner's  lectures. 

its  context,  and  the  connexion  in  which  it  stands  ;,  that 
we  may  see  what  was  the  main  drift  and  current  of  our 
Saviour's  discourses,  during  this  his  last  journey  to 
Jerusalem.  Among  these  discourses,  all  which  appear 
to  have  a  connected  meaning  and  reference,  is  found 
the  parable  of  the  rich  man  and  Lazarus. 

The  course  adopted,  and  which  we  are  pursuing,  is 
calculated  to  lead  to  an  enlightened,  consistent,  and  cor- 
rect understanding  of  this  confessedly  important  and 
interesting  parable,  and  which,  we  cannot  but  hope, 
will,  to  the  paiient  and  attentive  hearer,  be  convincing 
and  satisfactory. 

It  will  have  been  observed  also,  that  the  course  we 
have  taken  in  these  lectures,  has  led  us  to  examine  and 
illustrate  many  other  passages  of  scripture,  which  has 
not,  we  trust,  been  wholly  without  interest  and  useful- 
ness. 

We  have  now  come  to  the  15th  chapter  of  Luke, 
in  which  are  related  three  successive  and  very  instruct- 
ing parables,  which  it  will  be  proper  briefly  to  no- 
tice in  our  next  lecture;  and  then  in  the  16th  chapter 
the  noted  one  of  the  unjust  steward,  with  which  stands 
closely  connected  the  parable  which  comprises  our 
subject. 

I  shall,  therefore,  still  expect  your  patient  attention  to 
one,  or  possibly  two  more  lectures,  to  complete  the 
course,  in  this  important  investigation.  And  may  the 
light  of  divine  wisdom  shine  upon  our  path,  and  cause 
us  to  know  the  truth,  that  it  may  make  us  free.  And, 
O  God,  do  thou  sanctify  us  through  thy  truth — thy 
word  is  truth.     Amen. 


LECTURE    VII. 

LUKE  xvi.  31. 

"If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuad- 
ed, though  one  rose  from  the  dead." 

In  our  last  Lecture  with  the  view  to  ascertain  the  true 
meaning  of  the  parable  of  which  the  text  is  the  close, 
we  commenced  an  examination  of  all  the  public  dis- 
courses of  our  Saviour,  during  his  last  journey  from 
Galilee  to  Jerusalem.  For  this  purpose  we  went  as 
far  back  as  the  9th  chapter,  where  the  commencement 
of  this  journey  is  noticed,  and  pursued  our  examina- 
tion to  the  close  of  the  14th. 

In  the  15th  chapter  we  find  a  continued  account  of 

our    Saviour's  teachings.     At   its  commencement  the 

Evangelist  says,  "  Then    drew  near  unto  him,  all  the 

publicans  and  sinners  for  to  hear  him  ;    and  the  phari- 

sees  and  scribes  murmured,  saying,  This  man  receiveth 

sinners,  and  eateth   with   them."     He  vindicated  his 

conduct  in  this  instance,  by  three  successive  parables ; 

that  of  a   lost   sheep,  a  lost  piece  of  silver,  and   the 

prodigal   son;   all  concurring  in  the  same   design,  to 

show  that  the  whole  race  of  mankind.  Gentiles  as  well 

as  Jews,  belonged   to   God,   and    were   the  flock — the 

treasure — the  family  of  the   one  great   Shepherd,  the 

proprietor  and  fatlier  of  all ;  and  that  however  seeming- 
11 


122  rayner's  lectures. 

ly,  lost  to  him,  for  a  time,  yet  that  all  should  eventually 
be  recovered  and  restored  to  their  rightful  owner ; — 
and  that  it  was  his  appointed  business  to  seek  and  save 
the  lost.  The  last  of  these,  called  the  parable  of  the 
prodigal  son,  has  reference  to  both  the  Jews  and  Gen- 
tiles, a«d  to  the  divine  dispensations  and  purposes  in 
relation  to  them.  The  younger  son,  who  is  represent- 
ed as  leaving  his  father's  house,  going  into  a  far  coun- 
try, wasting  his  substance,  and  by  his  extravagance  and 
dissipation,  coming  to  poverty  and  want,  denotes  the 
Gentile  nations.  The  elder  son,  who  remained  with 
his  father,  and  who  was  offended  at  the  return,  and 
the  cordial  reception  of  his  brother,  represents  the 
Jews,  and  is  particularly  descriptive  of  their  character 
and  conduct. 

This  is  the  interpretation  and  reference  which  the 
commentator.  Dr.  Clarke,  assigns  to  this  parable.  He 
says,  "  the  younger  profligate  son  may  represent  the 
Gentile  world  ;  and  the  eldei'  son,  who  long  served 
his  father,  denotes  the  Jewish  people.  The  anger  of 
the  elder  son,  explains  itself  at  once ;  it  means  the 
indignation  evidenced  by  the  Jews,  at  the  Gentiles 
being  received  into  the  favo7'  of  God,  and  made  fellow 
heirs  of  the  kingdom  of  heaven."  And  he  further 
says,  "the  parable  of  the  prodigal  son  may  well  repre- 
sent the  conversion  of  the  Gentile  world,  in  order  that, 
in  the  fulness  of  time,  both  Jews  and  Gentiles  may  be- 
come one  fold,  under  one  shepherd  and  bishop  of 
souls." 

We  come  now  to  the  16th  chapter.  It  will  be  seen 
by  the  manner  in  which  it  commences,  that  it  is  not  a 
separate  discourse,  but  a  continuation  of  that  which  is 


rayner's  lectures.  123 

related  in  the  chapter  immediately  preceding  ;  for  it 
begins  thus  : — "  And  He  (Jesus)  said  also  unto  his  dis- 
ciples :  "  that  is,  in  addition  to  what  he  had  just  been 
saying,  and,  as  we  shall  see,  upon  the  same  leading 
subject,  though  with  a  still  more  especial  and  direct 
reference  to  the  Jews.  He  said,  "  There  was  a  cer- 
tain rich  man,  which  had  a  steward  ;  and  the  same 
was  accused  unto  him,  that  he  had  wasted  his  goods." 
If  we  consider  this  parable  attentively,  we  can  hardly 
fail  to  discover  what  our  Saviour  intended  to  represent 
by  it,  and  its  peculiar  suitableness  in  this  place.  He 
had  just  spoken  the  parable  concerning  a  man  having 
two  sons  ;  the  younger  of  which,  denoting  the  Gentiles, 
is  said  to  have  left  his  paternal  home,  and  to  have 
*' wasted  his  substance  with  riotous  living."  For  this, 
the  elder  son  severely  reflects  upon  him,  and  reproach- 
es the  fiHlier  for  showing  him,  on  his  return,  too  much 
lenity  and  kindness.  This  elder  son,  representing  the 
Jews,  claims  further  in  a  style  of  arrogant  boasting, 
that  he  had  constantly  been  obedient  and  dutiful,  and 
had  never  at  any  time  transgressed  his  father's  com- 
mandment; and  he  complains  that  his  faithful  services 
had  not  been  duly  rewarded. 

The  parable  we  are  now  noticing,  of  the  unjust  stew- 
ard, was  evidently  intended  by  our  Saviour  to  be  ap- 
plied to  the  Jews ;  and  in  it  we  find  their  conduct  as 
severely  reprehended,  as  was  that  of  the  Gentiles  in 
the  preceding  parable;  whilst  the  like  penitent  con- 
fession and  return  is  found  wanting. 

The  circumstances,  and  the  whole  tenor  of  this  dis- 
course of  our  Saviour,  justify  us  in  considering  the 
steward  in   the  parable   as   representing  the   house  of 


124  rayner's  lectures. 

Israel,  or  the  Jewish  nation.  As  the  peculiar  people 
of  God,  they  enjoyed  distinguished  favors  and  immu- 
nities. They,  however,  had  abused  their  privileges, 
and  forfeited  their  high  and  responsible  station. 

But  what  has  since  been  the  fate,  and  what  now  is 
the  condition  of  that  once  highly  privileged  and  exalt- 
ed nation  ?  Like  the  steward  in  this  parable,  they 
have  been  accused  of  being  unfaithful  to  the  trust  re- 
posed in  them,  and  of  wasting  their  Lord's  goods. 
They  have  been  called  upon  to  give  an  account  of 
their  stewardship  ;  and  a  most  delinquent  account  it 
has  appeared  to  be.  And  they  have  been  told,  in  lan- 
guage which  could  not  be  misunderstood,  that  they 
could  "  be  no  longer  steward."  Hence,  on  another 
occasion,  our  Saviour  declared,  in  application  to  them, 
"  the  kingdom  of  God  shall  be  taken  from  you  and 
given  to  another  nation,  bringing  forth  the  fruii:^  there- 
of." 

Accordingly,  the  present  condition  of  the  Jewish 
nation  is  a  verification  of  these  prophetic  admonitions. 
Their  former  prerogatives  are  annihilated.  The  glory 
has  departed  from  them.  They  are  a  degraded  and 
despised  people ;  and,  according  to  the  faithful  word 
of  prophecy — a  "hissing  and  a  by-word  in  all  the  na- 
tions of  the  earth,  among  whom  they  are  scatter- 
ed." And  it  is  remarkable,  that  like  the  steward  in 
the  parable,  they  are  generally  not  disposed  to  dig — 
to  cultivate  the  soil,  nor  to  follow  the  ordinary  labori- 
ous employments  of  others  ; — and  to  heg^  they  are  too 
proud,  and  would  be  ashamed.  But  they  live  and 
often  acquire  wealth,  by  intrigue  and  craft, — by  a  pe- 
culiar sort  of  speculation   and   traffic,  and   by  making 


raynkr's  lectures.  125 

to  themselves,  in   a  way   not   the   most  commendable, 
"  friends  of  the  mammon  of  unrighteousness." 

The  evangelist  then  observes  that  "  the  pharisees, 
who  were  covetous,  heard  all  these  things;  and  they 
derided  him."  They  discovered  that  the  parable  of 
the  unjust  steward,  was  intended  to  refer  to  them,  and 
contained  a  severe  rebuke  upon  them,  which  Jesus 
then  applies  to  them  more  directly.  "  He  said  unto 
thein,  ye  are  they  which  justify  yourselves  before 
men,  but  God  knoweth  your  hearts  :  for  that  which  is 
highly  esteemed  among  men,  is  abomination  in  the 
sight  of  God." 

Jesus  then  returns  to  the  principal  subject  and  design 
of  his  discourse,  which  was  to  set  forth  the  abrogation 
of  the  Jewish  system  of  civil  and  religious  polity,  to  show 
that  it  was  now  null  and  void,  and  was  superseded  by 
the  introduction  of  the  new  covenant  or  dispensation 
of  the  gospel,  which  now  claimed  universal  attention, 
and  a  cordial  reception.  He  also  points  to  the  par- 
ticular period  when  the  obligatory  force  of  the  Mosaic 
law  or  Jewish  institution  ceased.  He  says,  "The  law 
and  the  prophets  were  until  John  ;  (John  the  Baptist) 
since  that  time  the  kingdom  of  God  is  preached  ;" 
that  is,  the  reign  of  the  Messiah  is  proclaimed  ;  the 
new  covenant  or  dispensation  of  the  gospel  is  promul- 
gated, "  and  every  man  presseth  into  it;"  alluding 
particularly  to  the  eagerness  with  which  the  publicans 
and  sinners  flocked  to  hear  the  teachings  of  Jesus. 
Or  perhaps  the  declaration  should  be  understood  as 
being  admonitory  ;  that  now  the  kingdom  is  preached, 
and  all  men  should  earnestly  embrace  it,  and  press 
into  it. 

11* 


126  rayner's  lectures. 

Dr.  Clarke  comments  upon  the  passage  as  follows  : 
''  The  law  and  the  prophets  continued  to  be  the  sole 
teachers  till  John  came,  who  first  began  to  proclaim 
the  glad  tidings  of  the  kingdom  of  God ;  and  now, 
he  who  wishes  to  be  made  a  partaker  of  the  blessings 
of  that  kingdom,  must  rush  speedily  into  it ;  as  there 
will  be  but  a  short  time  before  an  utter  destruction  shall 
fall  upon  this  ungodly  race.  They  who  wish  to  be 
saved,  must  imitate  those  who  take  a  city  by  storm  ; 
rush  into  it  without  delay,  as  the  Romans  are  about  to 
do  into  Jerusalem.''^ 

Our  Saviour  adds,  "  And  it  is  easier  for  heaven  and 
earth  to  pass,  than  one  tittle  of  the  law  to  fail."  It 
was  necessary  the  law  or  legal  dispensation  should  con- 
tinue, until  all  parts  of  it  should  be  fulfilled.  Then  it 
was  to  "  vanish  away,"  and  give  place  to  a  more  per- 
fect economy,  that  "  better  covenant,  established  upon 
better  promises,"  of  which  "  good  things  to  come," 
the  legal  dispensation  was  but  the  shadow  or  typical 
representation,  which  consequently  would  become  use- 
less, when  the  substance  and  reality  should  appear. 

Immediately  after  this  statement  concerning  the  law, 
there  follows  another  declaration  of  our  Saviour,  the 
meaning  and  object  of  which  appear  not  to  have  been 
generally  apprehended.  The  passage  is  as  follows  : 
"  Whosoever  putteth  away  his  wife,  and  marrieth  an- 
other, committeth  adultery  ;  and  whosoever  raanleth 
her  that  is  put  away  from  her  husband,  committeth 
adultery." 

This  has  been  commonly  understood  literally  ;  and 
the  crime  here  named  has  been  referred  to  a  breach  of 
one  of  the  precepts   of  the  moral  law  :  "  Thou  shalt 


rayner's  lectures.  127 

not  commit  adultery."  Dr.  Clarke,  in  his  commentary 
on  the  passage,  appears  to  understand  it  in  that  sense, 
and  is  at  a  loss  to  account  for  its  introduction  in  this 
place.  He  thinks  it  may  have  been  a  part  of  our 
Lord's  sermon  on  the  mount,  and  that  it  would  stand 
in  a  much  better  connexion  there  than  here.  And  so 
it  might,  if  it  should  be  taken  literally.  Whereas,  if 
it  be  understood  as  spoken  parabolically,as  we  are  well 
satisfied  it  should  be,  its  introduction  in  this  place  is 
natural,  the  meaning  important,  and  the  argument  very 
forcible.  Our  Saviour  was  speaking  of  the  legal  dis- 
pensation, and  its  obligation  while  it  continued  in  force; 
but  that  being  fulfilled  and  accomplished,  it  was  abro- 
gated, OY  put  away,  and  had  no  longer  any  binding  au- 
thority. This  he  very  fitly  illustrates  in  the  passage 
under  consideration  concerning  adultery,  which  is  evi- 
dently in  the  nature  of  a  parable  ;  and  the  sense  in- 
tended to  be  conveyed  appears  to  be  this — that  should 
the  Jews  have  put  away  the  law  before  the  time  for  its 
abrogation  had  arrived,  they  would  have  been  guilty  of 
a  sin,  like  that  of  the  man  who  should  put  away  his 
wife,  and  marry  another;  but  they  committed  the  same 
or  a  similar  offence,  by  adhering  to  the  law  after  the 
days  of  John,  since  which  time  the  kingdom  of  God 
was  preached ;  for  they  were  like  the  man  who  mar- 
ried her  that  was  put  away  by  her  husband  ;  they  re- 
mained attached  and  united  to  a  dispensation  which 
had  come  to  an  end,  its  lifetime  having  expired,  and 
of  course  it  could  have  no  further  claim  upon  them.* 
This,  I  think,  appears  very  clearly  to  be  the  mean- 

*  WhitteiTiorOjin  his  Notes  on  the  Parables,  gives,  in  substance 
the  same  exposition  of  this  passage. 


128  rayner's  lectures. 

ing  of  the  passage  ;  and  in  this  view,  its  connexion 
and  propriety  are  very  obvious.  If  any  further  illus- 
tration of  this  case  were  necessary,  I  might  refer  you 
to  the  same  argument  employed  by  St.  Paul,  and  rep- 
resented by  the  same  figure  or  similitude.  The  pas- 
sage is  in  the  7th  of  Romans,  as  follows  :  "  Know  ye 
not,  brethren,  (for  I  speak  to  them  that  know  the  law) 
how  that  the  law  hath  power  over  a  man  as  long  as  he 
liveth?  For  the  woman  which  hath  an  husband,  is 
bound  by  the  law  to  her  husband,  so  long  as  he  livelh; 
but  if  the  husband  be  dead,  she  is  loosed  from  the  law 
of  her  husband.  So  then  if,  while  her  husband  liveth, 
she  be  married  to  another  man,  she  shall  be  called  an 
adulteress  ;  but  if  her  husband  be  dead,  she  is  free  from 
that  law ;  so  that  she  is  no  adulteress,  though  she  be 
married  to  another  man."  Now  hear  his  application 
of  this  supposed  case  :  "  Wherefore,  my  brethren,  ye 
also  are  become  dead  to  the  law,  by  the  body  of 
Christ,  that  ye  should  be  married  to  another,  even  to 
him  who  is  raised  from  the  dead,  that  we  should  bring 
forth  fruit  unto  God."  "  Now,  (continues  the  apostle) 
we  are  delivered  from  the  law,  ^Aa^  being  dead,  wherein 
we  were  held,  that  we  should  serve  in  newness  of 
spirit,  and  not  in  the  oldness  of  the  letter." 

Thus,  my  hearers,  as  you  must  have  observed,  be- 
ginning as  far  back  as  appeared  to  be  necessary,  we 
have  traced  the  context  of  our  subject,  and  noticed  the 
connexion  and  the  prominent  features  of  our  Saviour's 
discourses,  until  we  have  arrived  at  the  parable  itself, 
which  is  the  subject  of  these  lectures.  By  this  course 
we  have  learned  what  were  the  grand  and  leading  top- 
ics of  our  Saviour's  teaching,  his  numerous  and  inter- 


rayner's  lectures.  129 

esting  parables,  predictions,  and  counsels,  during  this  his 
last  journey  from  Galilee  to  Jerusalem.  We  have  seen 
that  he  had  a  constant  reference  to  the  condition  of  the 
Jewish  people,  their  corruptions,  their  prejudices,  and  ob- 
stinacy ;  their  rejection^bf  him  and  his  gospel,  the  tre- 
mendous judgments  which  hung  over  them,  and  the  ca- 
lamities and  desolations  which  would  shortly  overtake  and 
overwhelm  them.  With  these  declarations  and  fearful 
predictions,  we  have  noticed  also  that  he  frequently  allu- 
ded to,  and  parabolically  represented  the  spread  of  the 
gospel  among  the  gentile  nations  ;  the  blessings  accom- 
panying its  progress  and  reception,  and  the  degraded  and 
miserable  condition  of  the  infatuated  and  judicially 
blinded  Jews,  who,  still  adhering  to  the  old  abrogated, 
legal  institution,  spurned  at  the  kingdom  of  the  Mes- 
siah, and  rejected  the  counsel  of  God  against  them- 
selves. 

Such  were  the  prominent  topics"  of  our'  Saviour's 
teaching,  as  contained  in  the  preceding  context,  and 
such  the  connexion  in  which  the  parable  under  con- 
sideration is  found. 

There  is  still  one  part  of  the  general  scope  of  our 
Saviour's  discourses,  to  which  we  have  not  yet  attend- 
ed, but  which  equally  merits  a  careful  examination. 
It  is  the  subsequent  context ;  or  that  part  of  our  Sa- 
viour's discourse  which  follows  this  parable,  and  in 
which  we  shall  see  that  the  same  important  object  is 
kept  in  view,  and  the  same  subject  variously  illustra- 
ted. 

Let  it  be  remarked,  our  Saviour  had  not  com- 
pleted his  journey,  when  he  delivered  the  parable  of 
the  rich  man  and   Lazarus.     He  was   still  on  his  way 


130  RAYNER*S   LECTURES. 

towards  Jerusalem  ;  the  account  of  which  is  continued, 
as  was  before  noticed,  to  the  45th  verse  of  the  19th 
chapter, — where  we  are  told  of  his  arriving  at,  and 
going  into  the  temple.  I  must  still  expect  your  atten- 
tion and  patience  whilst  we  briefly,  yet  carefully,  ob- 
serve some  of  the  most  important  particulars  contained 
in  this  part  of  the  context.  They  cannot  fail  to  throw 
strong  additional  light  upon  the  main  subject  of  our  in- 
quiry. 

You  recollect,  my  hearers,  that  the  16th  chapter 
closes  with  the  text,  which  is  also  the  conclusion  of 
the  parable  of  the  rich  man  and  Lazarus.  "  If  they 
hear  not  JMoses  and  the  prophets,"  &z;c.  Do  you  re- 
member how  the  next  chapter  begins  ?  Perhaps  not. 
But  we  shall  see  at  once,  on  adverting  to  it,  that  it  is 
not  the  commencement  of  a  new  discourse,  but  pre- 
sents a  continuance  of  our  Saviour's  instructions  at  the 
same  time  :  for  it  begins  with  the  word  "  theri,^^ — name- 
ly, on  that  occasion.  ''Then  said  he  unto  the  disci- 
ples, it  is  impossible  but  that  offences  will  come  :  but 
woe  unto  him,  (or  alas  for  him,)  through  whom  they 
come  !  It  were  better  for  him  that  a  mill-stone  were 
hanged  about  his  neck,  and  he  cast  into  the  sea,  than 
that  he  should  offend  one  of  these  little  ones." 

At  the  20th  verse,  the  evangelist  states  that  "  when 
he  was  demanded  of  the  pharisees,  when  the  kingdom 
of  God  should  come,  he  answered  and  said,  The  king- 
dom of  God  Cometh  not  with  observation."  That  is, 
scrupulous  observation  will  not  be  necessary  to  discern 
it.  "  Neither  shall  they  say,  Lo  here,  or  lo  there  ! 
For  behold  the  kingdom  of  God  is  within  you," — or 
in  the  midst  of  you  ;   so  that  ye  need  not  go  abroad  in 


rayner's  lectures.  131 

search  of  it.  Tliis  kingdom  of  God  was  publicly  re- 
vealed, and  publicly  proclaimed  by  our  Saviour,  and 
his  apostles,  and  confirmed  by  many  incontestable  mir- 
acles, publicly  wrought  in  the  midst  of  them. 

Our  Saviour  then  adverts  again  to  a  subject  which 
we  cannot  help  observing  was  almost  constantly  in  his 
mind,  and  uppermost  in  his  thoughts,  to  wit  :  the  ap- 
proaching destruction  of  Jerusalem,  and  the  calamities 
that  were  coming  upon  the  Jewish  nation.  Alluding 
to  the  former  of  these,  he  says,  '*  As  the  lightning  that 
lighteneth  out  of  the  one  part  under  heaven,  shineth 
unto  the  other  part  under  heaven  ;" — or,  as  St.  Matthew 
describes  it,  "  as  the  lightning  cometh  out  of  the 
east,  and  shineth  even  unto  the  west,  so  shall  also  the 
coming  of  the  Son  of  man  be."  Upon  this.  Dr.  Clarke 
comments  as  follows :  *'  It  is  worthy  of  remark,  that 
our  Lord,  in  the  most  particular  manner,  points  out  the 
very  march  of  the  Roman  army  :  they  entered  into  Ju- 
dea  on  the  east,  and  carried  on  their  conquest  west- 
ward ;  as  if,  not  only  the  extensiveness  of  the  ruin,  but 
the  very  route  which  the  army  would  take,  were  in- 
tended in  the  comparison  of  the  lightning  issuing 
from  the  east,  and  shining  to  the  ivest.^^ 

Our  Saviour  then  makes  a  comparison  between  that 
approaching  ruin,  and  the  former  destruction  of  the 
old  world,  in  the  days  of  Noe, — and  that  of  Sodom 
in  the  time  of  Lot ; — and  says,  "  even  thus  shall  it  be, 
in  the  day  when  the  Son  of  man  is  revealed," — when 
the  truth  of  his  declarations  shall  be  made  manifest, 
in  the  complete  accomplishment  of  the  events  predicted 
by  him.  Some  one  present,  on  hearing  these  calam- 
ities described,  says,  "  Where  Lord  ?  "  (in  what  place,) 


132  rayner's  lectures. 

will  these  dreadful  evils  fall  ?  "  And  he  said  unto 
ihem,  Wheresoever  the  body,  the  carcass  is,  thither 
will  the  eagles  be  gathered  together."  "  The  Roman 
armies,  (says  Dr.  Clarke,)  whose  banners  bore  the 
figure  of  an  eagle, — were  the  commissioned  devour- 
ers." 

In  the  next  chapter  also,  our  Saviour's  discourse  is 
continued.  He  delivers  the  parable  of  the  unjust 
judge,  and  the  importunate  widow;  and  that  of  the 
pharisee  and  publican.  He  receives  and  blesses  little 
children  ;  and  predicts  his  own  sufferings  and  death, 
which  were  to  be  accomplished  at  Jerusalem.  He 
advances  with  his  disciples  towards  the  devoted  city, 
and  restores  a  blind  man  to  sight,  who  sat  by  the  way- 
side begging.  He  proceeds  on  his  journey.  He  en- 
ters and  passes  through  Jericho,  which  is  said  to  be 
about  nineteen  miles  eastward  from  Jerusalem.  He  is 
thronged  by  a  multitude.  Zaccheus,  the  publican, 
climbs  into  a  sycamore  tree,  to  obtain  a  sight  of  him 
as  he  passed.  Jesus  calls  him  down,  and  goes  with 
him  to  his  house  ;  at  which,  as  usual,  the  pharisees 
murmured, — "  saying,  that  he  was  gone  to  be  guest 
with  a  man  that  is  a  sinner."  To  which  Jesus  replied, 
— "  The  Son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost." 

But  behold  I  the  divine  teacher  has  nearly  completed 
his  last  journey.  He  is  approaching  that  fatal  city, 
which,  with  her  magnificent  temple,  David  had  de- 
scribed as  the  "joy  of  the  whole  earth  ;  "  and  of  which, 
with  devout  gratitude  he  had  said,  "  God  is  well  known 
in  her  palaces,  as  a  sure  refuge."  To  this,  now  de- 
generate and  corrupt  city,  Jesus, — the  deeply  con- 
scious Jesus, — is  drawing  near  :  and  the  evangelist  says, 
"  he  added  and  spake  a  parable,  because  he  was  nigh  to 


rayner's  lectures.  133 

Jerusalem,  and  because  they  thought  that  the  kingdom 
of  God  should  immediately  appear." 

Tiiey  probably  anticipated  that  on  his  arrival  at  Je- 
rusalem, he  would  immediately  take  upon  himself 
royal  authority,  and  commence  a  victorious  temporal 
reign  ;  an  idea  concerning  the  Messiah,  with  which, 
even  the  disciples  were  strangely  infatuated. 

But  what  is  the  parable,  which,  on  this  occasion,  he 
spake  ?  It  is  that  of  the  nobleman  and  his  ten  ser- 
vants. The  whole  of  it  is  very  interesting  ;  but  it  is 
sufficient  for  our  present  purpose  to  notice  its  general 
tenor,  and  its  application.  The  parable  represents  a 
certain  nobleman,  as  going  into  a  far  country,  to  re- 
ceive for  himself  a  kingdom,  and  to  return  ;  and  calling 
his  ten  servants,  he  delivered  them  ten  pounds,  and 
directed  them  to  occupy  till  he  should  come.  But  the 
account  says,  "his  citizens  hated  him,  and  sent  a  mes- 
sage after  him,  saying,  We  will  not  have  this  man  to 
reign  over  us." 

The  general  design  of  this  parable  can  scarcely  be 
mistaken.  The  nobleman  evidently  refers  to  our  Sa- 
viour. The  citizens  who  hated  him,  and  rejected  his 
authority,  were  his  inveterate  enemies,  the  persecuting 
Jews  ;  concerning  whom,  the  application  is  remarka- 
ble, and  should  be  particularly  noted.  '-'■  But  those, 
mine  enemies,  which  would  not  that  I  should  reign  over 
them,  bring  hither  and  slay  them  before  me."  Mean- 
ing, as  Dr.  Clarke  interprets  it,  the  Jews  who  were 
shortly  to  be  slain  "  by  the  sword  of  the  Romans." 

Then,  says  the  evangelist,  *'  When  He  (Jesus)  had 
thus  spoken,  he  went  before,  ascending  up  to  Jerusa- 
lem."    They  arrive  at  the  Mount  of  Olives.     The  dis- 
ciples rejoice — the  multitude  shout  hozannas  to  the  son 
12 


134  rayner's  lectures. 

of  David,  "  the  king  that  cometh  in  the  name  of  the 
Lord  ;  peace  in  heaven,  and  glory  in  the  highest." 
The  envious  pharisees  murmur,  and  desire  the  Master 
to  rebuke  his  disciples.  He  answered  and  said  unto 
them,  in  language  highly  figurative  and  emphatical,  "  I 
tell  you,  that  if  these  should  hold  their  peace,  the 
stones  would  immediately  cry  out." 

But  see  !  they  are  within  sight  of  Jerusalem  ;  and 
Jesus,  the  all-compassionate  Jesus,  beheld  the  city  and 
wept.  Its  awful  fate,  its  incomparable  carnage,  its 
speedily  approaching  devastation  and  ruin,  are  in  full 
prophetic  view  before  him,  and  he  iveeps.  Yes,  God's 
Messiah — his  beloved  Son — man's  Redeemer — the 
world's  great  Saviour,  weeps  2i\\he,  sad  prospect  of  human 
woe  ! — of  mortal  suffering  ! — for  he  was  made  like  unto 
his  brethren,  and  took  part  with  flesh  and  blood. 

But  why  did  Jesus  weep  at  beholding  that  superb 
city,  with  its  lofty  temple,  that  monument  of  Israel's 
glory  ?  Was  it  the  prospect  of  his  own  sufferings  and 
crucifixion,  which  he  knew  were  very  soon  to  be  ac- 
complished there  ?  No  ;  it  was  not  for  himself,  or  on 
his  own  account,  that  his  heart  sickened,  and  as  it 
were;  melted  within  him.  Was  it  then  a  view  of  the 
tremendous  destiny  of  immortal  souls,  the  souls  of  Je- 
rusalem's untoward  children,  of  Judah's  rebellious  sons 
and  daughters,  in  a /wfwre  5^afe,  which  moved  the  com- 
passion, and  excited  the  deep  regret  of  this  man  of 
sorrows  and  sympathy — this  prophet  of  Nazareth  in 
Galilee  ?  No  ;  not  an  intimation  of  the  kind  is  given. 
If  there  had  been  any  room  for  such  an  awful  appre- 
hension— had  he  been  aware  of  any  danger  of  that 
sort — would  he  have  been  silent  about  it,  in  view  of 
this  speedily  approaching  crisis  ?  The  supposition  is 
inadmissible. 


rayner's  lectures.  135 

But,  wlial  is  the  occasion  of  his  overflowing  grief? 
The  faithful  record  discloses  the  reason,  and  tells  the 
mournful  tale.  "  When  he  was  come  near,  he  beheld 
the  city,  and  wept  over  it,  saying.  If  thou  hadst 
known,  even  thou,  at  least  in  this  thy  day,  the  things 
which  belong  unto  thy  peace  !  but  now  they  are  hid 
from  thine  eyes." 

He  continues  the  prophetic  description  :  "  For  the 
days  shall  come  upon  thee,  that  thine  enemies  shall 
cast  a  trench  about  thee,  and  compass  thee  round,  and 
keep  thee  in  on  every  side." — Ah,  my  hearers,  observe 
how  very  particular  is  this  divinely  prophetic  descrip- 
tion ;  and  how  literal  and  exact  was  its  fulfilment.  The 
Jewish  historian,  Josephus,  gives  a  particular  account 
of  this  trench  and  the  building  of  the  wall  ;  which,  he 
says,  was  efl:ected  in  three  days,  though  it  was  not  less 
than  thirty-nine  furlongs  in  circumference.  And  when 
this  v,;'Jl  and  trench  uere  completed,  the  Jews  were  so 
encio.-ied  on  every  side,  that  no  person  could  escape 
out  of  the  city,  and  no  provision  could  be  lirought  in; 
so  that  they  were  reduced  to  the  most  terrible  distress 
by  ihe  famine  which  ensued. 

Our  Saviour  closes  the  appalling  description  by 
saying — "And  shall  lay  thee  even  with  the  ground, 
and  thy  children  within  thee;  and  they  shall  not  leave 
in  thee  one  stone  upon  another  ;  because  thou  know- 
est  not  the  time  of  thy  visitation." 

Here  is  no  room  for  mistake  or  conjecture.  The 
destruction  of  Jerusalem,  and  the  calamities  of  the 
Jewish  people,  form  the  subject  ;  and  the  events,  pro- 
phetically delineated,  relate  to  this  world  only,  without 
the  slightest  reference  to  scenes  in  a  future  state.  In 
one  other  place  in  this  gospel,  the  description  is  still 
more  particular,  and   in  relation  to  the  Jews,  extends 


136 


RAYNER  S    LECTURES. 


the  prediction  still  further.  It  is  as  follows  :  "  There 
shall  be  great  distress  in  the  land,  and  wrath  upon  this 
people.  And  they  shall  fall  by  the  edge  of  the  sword, 
and  shall  be  led  away  captive  into  all  nations  :  and 
Jerusalem  shall  be  trodden  down  of  the  Gentiles, 
until  the  tunes  of  the  Gentiles  be  fulfilled." 

We  have  now  done  with  our  inquiry  into  the  con- 
text of  the  parable  which  forms  the  subject  of  these 
Lectures.  We  have  carefully  examined  its  connexion 
with  what  precedes  and  follows  it.  We  have  traced 
the  Saviour,  step  by  step,  through  the  whole  of  his  last 
journey  from  Galilee  up  to  Jerusalem.  We  have  seen 
him  with  his  disciples,  and  often  surrounded  by  mul- 
titudes ;  unweariedly  pursuing  the  great  business  of 
his  mission,  communicating  his  heavenly  instructions, 
and  declaring  the  divine  counsels  and  purposes  con- 
cerning mankind. 

It  can  hardly  fail  to  have  been  ob^^-^rved,  t];at  there 
was  one  subject  in  particular,  to  whicli  he  referred,  in 
his  discourses,  more  frequently  and  with  greater  em- 
phasis than  to  any  other.  Indeed,  we  have  seen  that 
He  almost  constantly  adverted  to  it,  and  dwelt  upon  it 
as  a  principal  topic.  It  was  the  corruption,  the  infi- 
delity and  perverse  obstinacy  of  the  Jewish  nation, 
instigated  by  their  priests  and  rulers — their  degen- 
eracy and  vile  hypocrisy — their  persecution  and  intol- 
erance— their  rejection  of  the  Messiah  and  his  gospel — 
their  certain  and  speedily  approaching  ruin — the 
destruction  of  the  city  and  temple  by  the  Roman 
army — the  unparalleled  slaughter  and  devastation 
which  would  take  place,  and  which  would  fully  justify 
that  divine  declaration,  "  These  be  the  days  of  ven- 
geance !" 


rayner's  lectures.  137 

In  addition  to  these  events  and  the  entire  subversion 
of  the  Jewish  system,  political  and  rehgious,  Jesus 
plainly  foretold  the  reception  of  the  Gospel  by  the 
Gentile  nations,  and  the  establishment  of  the  Christian 
church,  in  the  riches  of  its  grace,  among  them.  And 
this  divine  prophet  plainly  foretold  that  the  Jews 
would  remain  in  their  dispersion,  their  blindness,  and 
their  degradation,  until  "  the  times  of  the  Gentiles 
should  be  fulfilled,"  and  they,  in  all  their  fulness  be 
gathered,  like  the  lost  sheep,  into  the  gospel  fold  of 
the  great  Shepherd  ;  or,  to  use  the  language  of  our  par- 
able, into  '*  Abraham's  bosom." 

Now,  we  have  seen,  my  hearers,  that  the  parable  of 
the  rich  man  and  Lazarus  is  found  in  the  midst  of 
these  discourses  of  our  Saviour,  containing  the  above 
noticed  descriptions,  declarations,  parables  and  predic- 
tions. It  stands,  we  say,  in  the  midst  of  them.  Can 
we  reasonably  suppose  that  in  this  close  connexion, 
this  one  parable  should  be  upon  a  subject,  and  have 
an  application  entirely  different  from  all  the  rest  of  his 
discourses  and  teachings,  during  this  his  last  journey 
to  Jerusalem,  where  his  ministry  and  his  life  were  to 
be  closed  by  a  cruel  and  ignominious  death. 

Can  we,  I  repeat,  rationally  suppose  that  this  one 
parable  contains  an  entirely  distinct  and  unconnected 
representation  of  circumstances  and  events,  not  once 
intimated  or  alluded  to,  either  before  or  after  it  ?  The 
supposition  is  most  unreasonable. 

Take  particular  notice  :  The  law  and  the  prophets, 
says  our  Saviour,  were  until  John.  Then  the  Jewish 
institution,  or  covenant  of  the  law,  was  to  be  no  long- 
er of  binding  force  or  obligation ;  which  our  Saviour 
figuratively  illustrates  by  an  allusion  to  the  marriage 
12* 


138  rayner's  lectures. 

covenant.  And  then  immediately  follows  the  parable 
which  is  our  subject ;  the  meaning  and  design  of  which, 
we  think,  will  now  be  fairly  understood,  and  the  inter- 
pretation appear  natural  and  consistent. 

We  shall  not  have  time,  in  this  Lecture,  to  proceed 
far  in  what  we  regard  as  the  only  correct  illustration 
of  the  parable.     But  we  will  commence  it. 

"  There  was  a  certain  rich  man,  which  was  clothed 
in  purple  and  fine  linen,  and  fared  sumptuously  every 
day."  Are  any  of  my  hearers  now  at  a  loss  to  under- 
stand who  this  rich  man  w^as  ?  Or  rather,  what  was 
intended  to  be  represented  by  this  parabolical  state- 
ment.'* I  think  not.  I  anticipate  your  reply.  By  the 
rich  man  here,  must  be  meant  the  house  of  Israel,  or 
the  Jewish  people,  as  is  evident  from  the  connexion 
of  the  passage,  and  from  the  whole  tenor  of  the  de- 
scription. The  Jews  were  a  xvealthy  people,  possess- 
ing a  rich  and  fertile  country,  according  to  the  declar- 
ation of  IMoses  : — "  The  Lord  thy  God,  (says  he) 
bringeth  thee  -into  a  good  land;  a  land  of  brooks,  of 
water,  of  fountains,  and  depths  that  spring  out  of  val- 
leys and  hills  ;  a  land  of  wheat  and  barley,  and  vines, 
and  fig-trees,  and  pomegranates  ;  a  land  of  oil-olive 
and  honey ;  a  land  wherein  thou  shalt  eat  bread 
without  scarceness,  thou  shalt  not  lack  any  thing  in 
it." — He  also  speaks  of  the  multiplying  of  their  flocks 
and  herds,  and  silver  and  gold,  &,c. 

Now  this  was  the  rich  man;  or  these  were  the  peo- 
ple, parabolically  represented  by  the  rich  man.  Nor 
is  it  singular  that  they  should  be  described  in  the  char- 
acter of  a  single  individual.  This  is  often  done  in 
their  own  writings.  Thus,  by  the  prophet  Hosea,  the 
Lord  says,  "  When  Israel  was  a   child,   then   I  loved 


rayner's  lectures.  139 

him,  and  called  my  Son  out  of  Egypt."  And  hence 
again,  Moses  says,  "  For  the  Lord's  portion  is  his  peo- 
ple ;  Jacob  is  the  lot  of  his  inheritance.  He  found 
him  in  a  desert  land,  and  in  the  waste  howling  wilder- 
ness ;  he  led  him  about, — he  made  him  ride  on  the 
high  places  of  the  earth,  that  he  might  eat  the  increase 
of  the  fields  ; — butter  of  kine,  and  milk  of  sheep,  with 
fat  of  lambs,"  he. 

These,  with  many  other  instances  that  might  be 
cited,  show  that  the  Israelites, — the  posterity  of  the 
patriarchs — are  set  forth  in  the  scriptures,  in  the  char- 
acter of  an  individual.  This  nation  of  the  Jews,  then, 
we  understand  to  be  intended,  and  in  the  parable  de- 
signated by  the  rich  man. 

It  should  also  be  observed  that  the  Jews  were  not 
only  rich  in  temporal  good  things,  but  also  in  religious 
distinctions  and  immunities.  They  had,  as  the  apos- 
tle shows,  "  much  the  advantage  every  way  :  chiefly 
because  that  unto  them  were  committed  the  oracles  of 
God  ;  " — a  divine  revelation  of  his  will,  which  was  a 
favor  beyond  what  had  been  conferred  on  any  other 
people.  Moses  alludes  to  this  where  he  says,  "  Be- 
hold I  have  taught  you  statutes  and  judgments,  even  as 
the  Lord  my  God  commanded  me. — Keep,  therefore, 
and  do  them ;  for  this  is  your  wisdom  and  your  under- 
standing in  the  sight  of  the  nations,  which  shall  hear  all 
these  statutes,  and  say.  Surely  this  great  nation  is  a 
wise  and  understanding  people.  For  what  nation  is 
there  so  great,  who  hath  God  so  nigh  unto  them  as  the 
Lord  our  God  is  in  all  things  diat  we  call  upon  him 
for  ?  And  what  nation  is  there  so  great,  that  hath  stat- 
utes and  judgments  so  righteous  as  all  this  law  which  I 
set  before  you  this  day  ?  " — "  The  eternal  God  is  thy 


140  rayner's  lectures. 

refuge,  and  underneath  are  the  everlasting,  arms. 
Happy  art  thou,  O  Israel  :  who  is  like  unto  thee,  a 
people  saved  by  the  Lord  ;  the  shield  of  thy  help,  and 
who  is  the  sword  of  thy  excellency." 

St.  Paul  sums  up  their  religious  advantages  in  the 
following  statement: — "Who  are  Israelites;  to  whom 
pertaineth  the  adoption,  and  the  glory,  and  the  cove- 
nants, and  the  giving  of  the  law,  and  the  service  of  God, 
and  the  promises ;  whose  are  the  fathers,  and  of  whom, 
as  concerning  the  flesh,  Christ  came,  who  is  over  all, 
God  blessed,  (or  God  be  blessed,)  forever.  Amen." 

Here,  my  brethren,  is  the  rich  man, — the  Israel 
of  God, — His  chosen,  peculiar,  and  highly  favored 
people. 

But  this  rich  man  is  said  to  have  been  "  clothed  in 
purple,  and^/ie  linen.^^ — And  is  not  this  also  a  fit  rep- 
resentation of  Israel  of  old  ?  Is  not  the  description 
indeed  very  exact,  and  the  figure  remarkably  true  to 
the  original?  Let  me  give  you  a  few  scripture  ex- 
tracts relative  to  this  particular.  Hear  the  prophet 
Ezekiel,  speaking  in  the  name  of  the  Lord,  in  refer- 
ence to  Israel.  "  I  clothed  thee  also  with  broidered 
work,  and  shod  thee  with  badger's  skin,  and  I  girded 
thee  about  with  fine  linen,  and  I  covered  thee  with 
silk, — thou  wast  exceeding  beautiful,  and  thou  didst 
prosper  into  a  kingdom." 

Hear  also  the  description  of  Moses  : — "  And  of  the 
blue,  and  purple,  and  scarlet,  they  made  clothes  of  ser- 
vice, to  do  service  in  the  holy  place,  and  made  the 
holy  garments  for  Aaron,  as  the  Lord  commanded 
Moses." — The  curtains  of  the  tabernacle  also  w^ere 
directed  to  be  made  of  "  fine  twined  linen,  and  blue 
and  purple." 


rayner's  lectures.  141 

Here  then,  again,  we  see  the  rich  man  in  the  parable, 
clothed  in  purple  and  fine  linen.  And,  moreover,  it  is 
added,  that  he  "  fared  sumptuously  every  day." 

This  also  was  eminently  true  of  Israel,  the  ancient 
people  of  God.  They  had  given  to  them,  a  land  flow- 
ing with  milk  and  honey.  Neither  did  they  live  by 
bread  alone  or  bodily  food  ;  but  they  were  privileged 
to  feed  upon  the  word  of  God,  and  upon  the  divine 
promises  of  good  things  to  come,  made  unto  the  fa- 
thers, and  "  spoken  by  the  mouth  of  all  God's  holy 
prophets,  since  the  world  began  :  "  so  that  well  might 
they  be  represented  as  "  faring  sumptuously  every 
day." 

But  I  must  close  this  Lecture.  And,  my  hearers,  1 
cannot  but  think  you  must  see  a  fitness  and  consisten- 
cy in  this  view  of  the  parable,  thus  far  presented. 
You  must  be  satisfied,  we  believe,  that  the  rich  man 
means  the  house  of  Israel. 

The  illustration  of  the  subsequent  parts,  will,  we 
trust,  greatly  strengthen  this  conviction,  and  we  hope 
and  believe,  will  not  be  less  interesting  than  the  pre- 
ceding part  of  the  investigation.  You  will  perceive 
that,  according  to  the  order  of  the  parable,  our  next 
inquiry  will  be,  who  was  the  beggar  ? — or  whom  was 
he  intended  to  designate?  And  may  this  already 
protracted  examination  lead  us,  in  the  issue,  to  the 
correct  understanding  of  this  very  important  portion 
of  the  divine  instructions  and  predictions,  delivered  by 
the  prophet  of  Nazareth,  the  appointed  Redeemer  of 
men,  and  the  Saviour  of  the  world.     Amen. 


LECTURE    Vlll. 

LUKE  xvi.  31. 

"  If  they  hear  not  Moses  and  the  prophets,  neitherwill  they  be  persuad- 
ed, though  one  rose  from  the  dead." 

I  TRUST  it  was  satisfactorily  shown,  in  the  last  Lecture, 
that  the  rich  man  in  the  parable  designated  the  house 
of  Israel,  or  nation  of  the  Jews.  He  is  represented 
as  being  wealthy,  richly  clothed,  and  sumptuously  fed: 
a  description  remarkably  adapted  to  the  condition  of 
that  highly  favored  and  flourishing  people,  whilst  un- 
der the  peculiar  protection  of  the  Almighty,  with  his 
glory  in  the  midst  of  them.  We  come  now  to  consid- 
er the  account  of  a  very  different  character,  set  forth 
in  the  parable  under  the  degrading  appellation  of  a 
besjgar.  "  And  there  was  a  certain  beggar,  named 
Lazarus,  which  was  laid  at  his  gate,  full  of  sores,  and 
desirino;  to  be  fed  with  the  crumbs  which  fell  from  the 
rich  man's  table  ;  moreover,  the  dogs  came  and  licked 
his  sores."  Such  is  the  description  of  the  deplorable 
condition  of  the  beggar.  Our  present  inquiry  is,  Who 
was  this  beggar  ? 

It  has,  we  think,  been  clearly  shown  that  this  ac- 
count is  not  to  be  taken  literally,  as  a  historical  state- 
ment of  facts  and  circumstances  ;  but  that  it  is  dL  para- 
ble, and,  like  many  other  of  the  parables  of  our  Sa- 
viour, it  is  highly  'prophetic. 

The  rich  man,  we   have   seen,  very  fitly  represents 


rayner's  lectures.  143 

the  Jews,  Can  there  be  any  doubt  that  the  beggar 
denotes  the  Gentile  nations  ?  We  think  not.  In  a 
moral  view,  especially,  they  were  poor  indeed,  and 
miserably  degraded.  They  are  described  as  "  sitting 
in  darkness,  and  in  the  region  and  shadow  of  death," 
— as  being  "  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise,  having 
no  hope,  and  without  God  in  the  world." 

In  this  view  of  the  parable  before  us,  it  corresponds 
with  many  other  of  our  Saviour's  parables;  which,  as 
we  have  before  noticed,  were  evidently  intended  to 
exhibit  in  contrast,  the  different  condition  of  the  Jews 
and  Gentiles,  and  prophetically  to  set  forth  the  future 
divine  dispensations  towards  them  respectively.  One 
parable,  in  particular,  occurs  to  me,  which  is  so  full  to 
this  point,  and  the  application  so  direct,  that  I  cannot 
forbear  citing  it.  It  is  the  parable  of  the  householder, 
and  his  vineyard.  "There  was,  (says  our  Saviour,) 
a  certain  householder,  which  planted  a  vineyard,  and 
hedged  it  round  about,  and  digged  a  wine-press  in  it. 
and  built  a  tower,  and  let  it  out  to  husbandmen,  and 
went  into  a  far  country.  And  when  the  time  of  the 
fruit  drew  near,  he  sent  his  servants  to  the  husband- 
men that  they  might  receive  the  fruits  of  it.  And  the 
husbandmen  took  his  servants,  and  beat  one,  and  kill- 
ed another,  and  stoned  another.  Again  he  sent  other 
servants  more  than  the  first,  and  they  did  unto  them 
likewise.  But  last  of  all,  he  sent  unto  them  his  son, 
saying,  they  will  reverence  my  son.  But  when  the 
husbandmen  saw  the  son,  they  said  among  themselves, 
This  is  the  heir ;  come,  let  us  kill  him,  and  let  us  seize 
on  his  inheritance.  And  they  caught  him,  and  cast 
him  out  of  the   vineyard,  and   slew   him.     When  the 


144  rayner's  lectures. 

lord,  therefore,  of  the  vineyard  cometh,  what  will  he 
do  unto  those  husbandmen  ?  They  say  unto  him,  He 
will  miserably  destroy  those  wicked  men,  and  will  let 
out  his  vineyard  unto  other  husbandmen,  which  will 
render  him  the  fruits  in  their  season."  And  now  mark 
our  Saviour's  application  of  this  parable.  "  Jesus 
saith  unto  them.  Did  ye  never  read  in  the  scriptures, 
the  stone  which  the  builders  rejected,  the  same  is  be- 
come the  head  of  the  corner  :  this  is  the  Lord's  doing, 
and  it  is  marvellous  in  our  eyes  ?  Therefore  say  1 
unto  you,  the  kingdom  of  God  shall  be  taken  from 
you,  and  given  to  a  nation  bringing  forth  the  fruits 
thereof.  And  whosoever  shall  fall  on  this  stone,  shall 
be  broken ;  but  on  whomsoever  it  shall  fall,  it  will 
grind  him  to  powder." 

Now  there  is  no  room  for  dispute,  as  to  the  meaning 
of  this  parable ;  our  Saviour  has  explained  it  in  his 
application  of  it.  This  he  did  not  usually  do,  but  left 
his  hearers  to  discover  the  design  and  the  proper  ap- 
plication of  his  parables,  from  their  connexion  and 
their  general  tenor.  x\nd  it  is  in  this  way  that  we 
arrive  at  what  we  believe  to  be  the  true  meaning  of 
the  parable,  which  we  are  endeavoring  to  illustrate. 
We  understand  it  to  be  a  figurative  or  allegorical  de- 
scription of  the  state  and  condition  of  the  two  great 
divisions  of  mankind — the  Jews  and  Gentiles  ;  and  a 
prophetic  exhibition  of  important  changes  and  events 
which  awaited  them,  as  set  forth  in  many  other  of  our 
Saviour's  parables  and  discourses. 

It  may  be  proper  here  to  notice,  that  this  view  of 
the  parable  is  not  wholly  without  countenance  from 
others,  besides  Universalists.  Theophylact,  of  the 
eleventh  century,  was  Metropolitan  of  Bulgaria.     He 


145 

wrote  a  Commentary  on  the  Four  Gospels,  in  which, 
among  other  observations  upon  the  parable  of  'the 
rich  mnn  and  Lazarus,  he  remarks  as  follows  :  "  But 
this  parable  can  also  be  explained  in  the  way  of  alle- 
gory ;  so  that  we  may  say  that  by  the  rich  man  is 
signified  the  Jewish  people.  For  they  were  formerly 
rich,  abounding  in  all  divine  knowledge,  wisdom  and 
instruction,  which  are  more  excellent  than  gold  and 
precious  stones.  And  they  were  arrayed  in  purple 
and  fine  linen,  as  they  possessed  a  kingdom  and  a 
priesthood,  and  were  themselves  a  royal  priesthood  to 
God.  The  pwple^  denoted  their  kingdom  ;  and  the 
fine  linen,  their  'priesthood ;  for  the  Levites  were 
clothed  in  sacerdotal  vestments  of  fine  linen;  and  they 
fed  sumptuously  and  lived  splendidly,  every  day. 
But  Lazarus  was  the  Gentile  people;  poor  in  divine 
grace  and  wisdom,  and  lying  before  ihe  gates :  for  it 
was  not  permitted  to  the  Gentiles  to  enter  the  house 
itself,  because  they  were  considered  a  pollution — 
Moreover,  those  people  were  full  of  fetid  sores  of 
sin,"  &ic. 

To  the  above  extract,  I  would  add  a  short  one 
from  another  writer,  (James  Pate,  M.  A.  Rector 
of  Deptford)  not  supposed  to  have  been  a  Universalist ; 
but  whose  views  of  the  parable,  as  to  its  general  de- 
sign, are  in  accordance  with  the  above.  He  says  as 
follows  :  "  We  will  suppose,  then,  the  rich  man  who 
fared  so  sumptuously  to  be  the  Jew ;  so  amply  en- 
riched with  the  heavenly  treasure  of  divine  revelation. 
The  poor  beggar  who  lay  at  his  gate,  in  so  miserable 
a  plight,  was  the  poor  Gentile;  now  reduced  to  the 
last  degree  of  want,  in  regard  to  religious  knowledge. 
The  crumbs  which  fell  from  the  rich  man's  table,  and 
13 


146  RAYNER  S     LECTURES. 

which  the  beggar  was  so  desirous  of  picking  up,  were 
suoh  fragments  of  patriarchal  and  Jewish  traditions  as 
their  travelling  philosophers  were  able  to  pick  up,  with 
their  utmost  care  and  diligence  ;  and  those  philosophers 
were  also  the  dogs  that  licked  the  sores  of  heathenism, 
and  endeavored  to  supply   the  wants  of  divine  revela- 
tion, by  such  schemes  and  hypotheses  concerning  the 
nature  of  the  gods,  and  the  obligation  of  moral  duties, 
as  (due  allowance  being  made  for  their  ignorance  and 
frailties)   did  no  small  honor  to  human  nature,  and  yet 
thereby  plainly   showed,   how  little  a  way,  unassisted 
reason  could  go, without  some  supernatural  help,"&ic. 
The    explanation   which    this   writer   gives    of  the 
crumbs,  said  to  fall  from  the  rich  man's  table,  and  also 
of  the  do^s  that  licked  the  beggar's  sores,  we  consider 
as    mere    speculation ;  for    it    may    well    be   doubted 
whether  those   circumstances   were  intended  to  have 
any    specific    reference  ;  or   w^iether   they  were    not 
rather   thrown   into  the   figurative  description,  for  the 
purpose  of  giving  additional   effect  to  the  lamentable 
case  of  want  and   wretchedness,  exhibited   under  the 
image   of  a   destitute,   diseased,  and   helpless  beggar. 
But  the  general  view  of  the  parable  contained  in  this 
extract,  and  also  in  the  one  preceding,  we  are  satisfied 
is  the  correct  one;  and  we  have   made  the  quotations, 
to  show  that  some  orthodox    writers  have   understood 
the  parable  agreeably  to  our  ideas;  and  have  explained 
and  applied  it  according  to  the  interpretation  generally 
given  by  Universalists. 

But  why  is  it  then, — it  may  naturally  be  inquired, — 
that,  with  very  few  exceptions,  no  other  preachers 
and  theological  authors,  besides  those  of  the  Univer- 
salist  denomination,  expound   or  apply   the  parable  in 


rayner's  lectures.  147 

this  way  ?  In  reply,  we  observe,  that  there  are  two 
reasons  which  may  be  assigned  for  it,  and  we  think  of 
no  other.  They  are,  we  apprehend,  the  following  : 
Either  those  preachers  and  writers  have  not  carefully 
noticed  the  context  of  this  parable,  and  the  general 
subject  and  aim  of  our  Saviour's  discourse,  in  which  it 
is  contained — so  necessary  to  a  correct  and  consistent 
exposition  of  it.  Or  else  it  is  because  they  are  aware 
that  any  other  interpretation  of  this  important  passage, 
than  that  which  is  commonly  given  of  it,  would  lessen 
the  amount,  and  materially  weaken  the  force  of  the 
evidence  usually  adduced  in  support  of  a  doctrine, 
which  appears  to  be  regarded  as  the  most  necessary, 
and  the  most  salutary  of  all  Christian  doctrines — that 
of  endless  torments  in  a  future  state.  And,  on  this  ac- 
count, they  are  willing  the  commonly  received  opinion 
of  the  passage  should  be  retained,  correct  or  incorrect. 

Fic:n  this  digression,  if  such  it  should  be  consider- 
ed, we  return  to  the  further  illustration  of  the  subject. 
By  the  beggar,  then,  we  understand  to  be  intended  the 
Gentile  nations, — fitly  represented  in  another  parable, 
as  being  far  from  their  father's  house,  feeding  on  husks, 
and  perishing  with  hunger. 

*'  And  it  came  to  pass,  (says  the  parable,)  that  the 
beggar  died,  and  was  carried  by  the  angels  into  Abra- 
ham's bosom."  The  meaning  of  this,  in  reference  to 
the  Gentiles,  evidently  is,  that  they  died  to  their 
heathenish  state  of  idolatry  and  superstition, — were  de- 
livered from  their  degraded  condition  of  ignorance, — 
of  gloomy  servile  fears,  and  almost  hopeless  wretched- 
ness ;  in  which  state  they  were,  as  the  apostle  says, 
"  without  strength," — without  support  or  consolation, 
— "  carried  away  unto  dumb  idols," — "  lying  vanities, 


148  rayner's  lectures. 

which  cannot  profit," — which  can  only  be  a  ''  shame 
and  a  reproach."  But  when  the  "  kindness  and  love 
of  God  our  Saviour  appeared," — was  manifested  to 
these  Gentiles,  they  were  saved,  delivered  from  this 
desolate  and  wretched  state, — "  not  by  works  of 
righteousness  which  they  had  done,  but  according  to 
God's  mercy  ; — that  being  justified  by  his  grace,  they 
should  be  made  heirs,  according  to  the  hope  of  eternal 
life." 

The  beggar  being  carried  by  the  angels  into  Abra- 
ham's bosom,  represents  the  conversion  of  the  Gen- 
tiles, through  the  ministry  of  the  apostles  and  their  suc- 
cessors to  the  faith  of  the  gospel — that  gospel  which 
the  apostle  says,  was  "  preached  before  unto  Abra- 
ham." And  we  find,  on  recurring  to  the  passage, 
that  this  was  spoken  with  a  direct  reference  to  the 
heathen^  or  Gentiles.  It  is  in  the  third  chapter  of  Gala- 
tians,  as  follows:  *^Know  ye  therefore,  that  they, 
which  are  of  faith,  the  same  are  the  ciiildren  of  Abra- 
ham. And  the  scripture,  foreseeing  that  God  would 
justify  the  heathen  through  faith,  preached  before  the 
gospel  unto  Abraham,  saying,  In  thee  shall  all  nations 
be  blessed."  And  again, — "That  the  blessing  of 
Abraham  (meaning  the  blessing  promised  to  Abraham,) 
might  come  on  the  Gentiles  through  Jesus  Christ ;  " 
that  is,  through  the  preaching  of  the  gospel  by  the 
apostles  and  their  successors,  entitled  angels,  or  mes- 
sengers. And  hence,  St.  Paul  tells  us,  that  unto  him 
was  this  grace  given,  that  he  should  "  preach  among 
the  Gentiles,  the  unsearchable  riches  of  Christ." 

The  phrase,  Abraham^ s  bosom,  therefore,  is  a  figu- 
rative expression,  denoting  the  faith  of  Abraham,  and 
the  blessings  of  the  gospel  dispensation,  into  which,  on 


rayner's  lectures.  149 

its  being  rejected  by  the  Jews,  the  Gentiles  were  call- 
ed. Agreeably  to  which,  Paul  and  Barnabas  testified 
to  the  envious,  contradicting,  and  blasphemous  Jews 
at  Antioch,  saying, — "  It  was  necessary  that  the  word 
of  God  should  first  have  been  spoken  to  you  :  but  see- 
ing ye  put  it  from  you,  and  judge  yourselves  unworthy 
of  everlasting  life,  lo,  we  turn  to  the  Gentiles.  For 
so  hath  the  Lord  commanded  us,  saying,  I  have  set 
thee  to  be  a  light  of  the  Gentiles,  that  thou  shouldst  be 
for  salvation  unto  the  ends  of  the  earth.  And  when 
the  Gentiles  heard  this,  they  were  glad,  and  glorified 
the  word  of  the  Lord." 

Now  these  Gentiles  died  to  their  heathenish  princi- 
ples and  practices  ;  and,  according  to  the  spirit  and 
meaning  of  what  is  said  of  the  beggar  in  the  parable, 
they  were  carried  by  the  angels — by  these  two  angels, 
or  messengers,  Paul  and  Silas,  and  their  successors  in 
the  gospel  ministry — into  Abraham's  bosom, — into  the 
faith  and  the  blessedness  of  that  gospel  dispensation, 
which  was  revealed  and  preached  unto  Abraham. 
Under  the  same  figure,  and  evidently  in  the  same 
sense,  our  Saviour  declared,  saying, — "  Many  shall 
come  from  the  east  and  west,  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of 
heaven," — obviously  meaning  the  gospel  state,  with 
its  privileges  and  blessings;  because  it  is  immediately 
added — "But  the  children  of  the  kingdom  shall  be 
cast  out  into  outer  darkness." 

Here,  then,  we  see  the  Gentiles,  (denoted  by  the 
beggar,)  \n  the  kingdom  of  heaven — the  gospel  church, 
which  is  represented  by  being  in  the  bosom  of  Abra- 
ham ;  that  is,  in  the  enjoyment  of  h\s  faith,  and  of  the 
inestimable  privileges,  promises,  and  hopes,  contained 
13* 


150  rayner's  lectures. 

in  the  gracious  covenant  divinely  made  with  that  an- 
cient patriarch  ;  and  embracing,  in  its  ample  provi- 
sions, all  the  nations  and  families  of  the  earth. 

We  have  done,  for  the  present,  with  the  beggar ; 
and  I  cannot  but  think  you  must  be  satisfied  that  the 
illustration  we  have  given,  and  the  application  we  have 
niade  of  this  character  in  the  parable,  corresponds 
with  its  general  design,  and  is  unquestionably  correct. 

We  return  to  notice  again,  the  rich  man.  He  also, 
says  the  parable,  "died  and  was  buried."  We  have 
before  observed,  and  made  it  appear,  we  think,  very 
evident,  that  the  rich  man  denotes  the  Jewish  people. 
In  this  view,  his  death  and  burial  are  clearly  to  be  re- 
ferred to  the  entire  abolition  of  the  Jewish  system,  po- 
litical and  religious  ;  which,  at  the  time  of  the  intro- 
duction of  the  Christian  dispensation,  was,  as  the 
apostle  says,  decaying  and  waxing  old,  and  was 
"  ready  to  vanish  away." 

"  The  rich  man  " — says  one  of  the  orthodox  writers, 
before  quoted, — "  dies,  what  we  call  a  political  dediih. 
His  dispensation  ceases.  He  is  rejected  from  being 
any  longer  the  peculiar  son  of  God.  The  people 
whom  he  parabolically  represents,  are  miserably  de- 
stroyed by  the  Romans,  and  the  wretched  remains  of 
them  driven  into  exile  over  the  face  of  the  earth ; 
mere  vagabonds ;  with  a  kind  of  mark  set  upon  them, 
like  Cain,  their  prototype ;  for  a  like  crime, — and 
which  mark  may,  perhaps,  be  their  adherence  to  the 
law.  Whereby  it  came  amazingly  to  pass,  that  these 
people,  though  dispersed,  yet  still  dwell  alone  ;  not 
being  reckoned  among  the  nations,  as  Balaam  fore- 
told." 


rayner's  lectures.  151 

Another  orthodox  writer,  before  quoted,  says  to  the 
same  effect, — '*  The  rich  man  died  politically.  He 
lost  his  riches,  his  purple  and  fine  linen,  his  govern- 
ment, his  city,  and  his  existence  as  a  body  politic." 
He  was  buried,  shut  out  from  the  light,  and  shrouded 
in  darkness.  "  The  poor  man  died  to  darkness,  (came 
forth  to  gospel  light  and  liberty,)  and  therefore  he  is 
not  said  to  be  buried.''^ 

The  rich  man,  lifting  up  his  eyes  in  hell,  being  in 
torments,  is  to  be  understood  as  a  metaphorical  and 
forcible  representation  of  the  various  calamities,  griev- 
ous privations,  and  deep  distresses  of  the  Jews;  in 
striking  fulfilment  of  the  declaration  of  our  Saviour,  in 
another  place,  parallel  to  one  before  quoted.  "There 
shall  be  weeping  and  gnashing  of  teeth,  when  ye  shall 
see  Abraham,  and  Isaac,  and  Jacob,  and  all  the 
prophets  in  the  kingdom  of  God,  and  you  yourselves 
thrust  out.  And  they  shall  come  from  the  east,  and 
from  the  west,  and  from  the  north,  and  from  the  south, 
and  shall  sit  down  in  the  kingdom  of  God.  And  be- 
hold, there  are  last  which  shall  be  first,  and  there  are 
first  which  shall  be  last." 

You  doubtless  recollect,  my  hearers,  that  in  one  of 
the  preceding  Lectures  we  dwelt  largely,  and  very 
particularly  upon  the  word  hell^  where  it  occurs  in  the 
scriptures  as  derived  from  the  original  words  sheol  and 
hades.  It  was  found  that  the  most  common  meaning 
of  the  word  was,  the  grave,  or  the  state  of  the  dead 
generally,  without  regard  to  their  characters,  or  to  their 
happiness  or  misery  in  a  future  state. 

We  noticed,  however,  that  the  word  hell  was  some- 
times employed  to  denote,  figuratively,  a  stale  of  great 


152  rayner's  lectures. 

anxiety,  distress  and  trouble  in  the  present  life.  It  is 
so  used  by  Jonah,  in  reference  to  his  perilous  situation  in 
the  deep.  In  the  same  sense  it  is  employed  by  David, 
where  he  says,  "  The  sorrows  of  death  compassed  me, 
and  the  pains  of  hell  gat  hold  upon  me  :  I  found  trouble 
and  sorrow."  And  in  another  place,  he  praises  God 
for  his  deliverance  from  the  "  lowest  hell."  It  is  in 
this  figurative  sense  the  word  is  to  be  understood  in 
the  parable.  The  rich  man,  denoting  the  ancient 
Israel  of  God,  was  in  a  hell  of  disappointment,  vexa- 
tion and  misery  ;  and  he  has  been  in  this  hell  of  trouble 
and  sorrow  ever  since.  This  is  an  important  consider- 
ation, and  deserves  particular  notice. 

The  Jews,  as  a  people,  nearly  without  exception, 
remain  inveterately  hostile  to  Christianity ;  whilst,  from 
the  observance  of  their  own  rites  and  ceremonies, 
their  legal  sprinklings  and  purifications — long  since 
abrogated — and  destitute  of  the  divine  tokens  of  ap- 
probation,— they  derive  no  drop  of  consolation  to  allay 
their  constantly  disappointed  cravings. 

When  Jesus  of  Nazareth  appeared,  and  entered  on 
his  public  ministry,  the  Jews  were  confessedly  looking 
out  with  great  anxiety  for  their  expected  Messiah  5  as 
they  believed,  according  to  the  predictions  of  their 
prophets,  the  time  for  his  appearance  had  arrived. 
Him  they  rejected ;  and  no  other  person  has  since 
appeared,  in  which  their  descendants  perceive  any  of 
the  characteristics  of  the  promised  Redeemer.  To 
account  for  this  seeming  failure,  has  long  been,  and 
still  continues  to  be,  to  the  Jews,  a  very  difficult  and 
perplexing  task.  One  of  their  Rabbles,  (Samuel 
Maroccamas)  in  writing  to  his  friend,  near  eight  hun- 
dred years  ago,  has  the  following  language  : 


rayner's  lectures.  153 

"  I  would  fain  learn  of  thee,  out  of  the  testimonies 
of  the  law,  and  the  prophets,  and  other  scriptures,  why 
the  Jews  are  thus  smitten  in  this  captivity  wherein  we 
are  ;  which  may  properly  be  called  the  perpetual 
anger  of  God,  because  it  hath  no  end.  For  it  is  now 
above  a  thousand  years  since  we  were  carried  captive 
by  Titus.  And  yet  our  fathers,  who  worshipped  idols, 
killed  the  prophets,  ^nd  cast  the  law  behind  their 
back,  were  punished  only  with  a  seventy  years'  cap- 
tivity ;  and  then  brought  home  again.  But  now  there 
is  no  end  of  our  calamities ;  nor  do  the  prophets 
promise  any." 

Appropriate  to  this  part  of  our  subject,  is  the  follow- 
ing extract  from  a  modern  English  writer,  (Thomas 
Gisborne)  in  his  ''  Summary  View  of  the  History  of 
the  Jews."  ''  Their  situation,  (says  he,)  has  in  all 
ages  been  characterized  by  miracles.  Their  preserva- 
tion is  at  this  moment  a  standing  miracle.  The  hostile 
tribes  of  invaders,  who  successively  established  them- 
selves in  Great  Britain — discordant  in  religion  and 
manners, — Saxons,  Danes,  and  Normans — are  all  ab- 
sorbed and  lost  in  one  common  mass.  The  innumer- 
able hosts  of  Pagan  barbarians,  who  overwhelmed  the 
Christian  empire  of  Rome,  speedily  coalesced  with  the 
natives  whom  they  had  subdued — each  host  in  the 
region  where  it  settled — into  one  homogeneous  assem- 
blage. Faith  and  practice,  laws  and  customs,  even 
personal  appearance  and  complexion,  became  similar, 
in  the  course  of  a  very  few  centuries,  among  the  vic- 
tors and  the  vanquished. 

Not  so  with  the  Jews.  Scattered  in  small  parcels 
throughout  many  nations ;  no  where  living  under  their 
own  laws,  and  in  few  places  indulged  in  the  free  exer- 


154 


RAYNER  S    LECTURES. 


CIS3  of  their  religion  ;  urged  by  general  contentipt, 
and  even  in  many  Christian  countries,  by  shameful 
oppression,  to  withdraw  themselves  from  notice,  by 
assimilating  themselves  to  the  natives  among  whom 
'they  dwell;  they  have  every  where  multiplied  under 
affiiction,  and  have  every  where  continued  a  distinct 
and  sej)arate  people.  Why  have  they  thus  been  ex- 
empted from  the  common  fate  of  nations  ?  They  have 
been  exempted,  that,  after  having  exhibited  to  the 
inhabitants  of  the  opposite  extremuies  of  the  earth,  a 
stupendous  proof  of  the  power  and  justice  of  God, 
they  may  be  restored  to  the  perpetual  possession  of 
their  native  land," — or,  in  the  language  of  the  prophet, 
may  "  return  (with  all  the  rest  of  the  redeemed)  and 
come  to  Zion,"  or  the  heavenly  Jerusalem^  in  the 
apostle's  sense  of  that  phrase, — when  they  "  shall  ob- 
tain joy  and  gladness,  and  sorrow  and  sighing  shall 
flee  away."  But  until  that  happy  period — determined 
in  the  gracious,  though  unfathomable  counsels  of 
Heaven — shall  arrive,  they,  to  use  the  figurative  lan- 
guage in  the  parable,  must  remain  like  the  once  rich 
man,  tormented  in  hell,  without  a  drop  of  the  heavenly 
waters  of  gospel  life  and  love,  to  cool  or  refresh  them. 

Our  attention  will  again  be  called  to  this  point,  when 
we  come  to  speak  again  of  the  great  gulf  named  in 
the  psrable. 

The  rich  man  is  next  represented  as  calling  upon 
father  Abraham  to  compassionate  the  situation  of  his 
wretched  son.  "  He  cried,  saying,  Father  Abraham, 
have  mercy  on  me,  and  send  Lazarus,  that  he  may 
dip  the  tip  of  his  finger  in  water,  and  cool  my  tongue 
for  I  am  tormented  in  this  flame." 


RAYNER'S    LECTURES.  155 

In  illustrating  parables,  it  would  not  be  judicious  to 
seek  for  a.  concealed  nneaning,  or  for  a  moral  or  spirit- 
ual application,  for  every  phrase  or  figure  that  may  be 
employed  in  them.     Their  general  sense  and  meaning 
should  chiefly  be  inquired   after  ;  and   this,  we  think, 
we  have  plainly  discovered  in  this  parable,  in  its  refer- 
ence to  events  and  circumstances   relative  to  the  Jews 
and  Gentiles.     The  rich  man's  calling  upon  Abraham, 
and  addressing  him  as  father,  is  worthy  of  note,  be- 
cause it  is  peculiarly  characteristic  of  the  Jewish  people. 
They  claimed    Abraham  as  their  common  father,  the 
great  patriarch  of  their  nation,  and  they  greatly  prided 
themselves    in    their    illustrious    progenitor,    however 
careless  they  were  to  imitate  his  virtues,  his  faith,  and  his 
ready  obedience  to  the  divine  will.      Hence,  John  the 
Baptist  said  to  them, — "  Think  not  to  say  within  your- 
selves,  we   have  Abraham  to   our   father;    for   I    say 
unto  you,  that  God  is   able  of  these    stones,  (alluding, 
it  has   been  thought,  to  the  Gentiles)  to  raise  up  chil- 
dren  unto  Abraham."     ''  Yes,   (says  a  late  annotator 
upon  this  part  of  the  parable)  they  would  be   in  favor 
with  Abraham,     They   have  disbelieved   Jesus  ;  they 
have  abused  their  privileges  ;  they   have  relied   upon 
their  national  greatness,  and  the  glory  of  their  ances- 
tors.    When  in  distress,   they  turned  to  Abraham   for 
mercy.     But  their  national  greatness  is  gone,  and  the 
glory  of  their  ancestors  can  afford  tiiem  no  relief." 

Abraham  is  represented  as  recognizing  the  relation- 
ship ;  and  he  replies  to  the  suppliant  by  the  endearing 
appellation  of  son.  "  Son,  remember,"  he.  He  re- 
minds him  of  his  ovim  formerly  prosperous  condition, 
and  also  of  what  had  been  the  unfavorable  lot  of  the 


156  rayner's  lectures. 

beggar  ;  and  intimates,  that  it  was  agreeable  to  the 
wisdom  and  equality  of  the  divine  proceedings  that  the 
scene  should  now  be  reversed,  and  an  entire  change 
take  place  in  their  relative  situations. 

"  iSon,"  says  the  Patriarch.  This  does  not  sound 
much  as  if  Abraham  was  addressing  himself  to  an  in- 
fernal spirit — an  associate  with  horrid  and  blasphemous 
demons,  in  the  tormenting  flames  of  a  never-ending 
hell.  No;  far  from  it.  He  still  recognizes  and  owns 
him  as  a  son ;  and  by  this,  strongly  intimates  that  how- 
ever grievous  his  present  punishment  and  sufferings, 
yet  that  he  expected  his  ultimate  deliverance  and  res- 
toration. "  Son,  remember,  that  thou  in  thy  lifetime^ 
(alluding  to  the  continuance  in  force,  of  the  Jewish 
covenant  or  dispensation,)  receivedst  thy  good  things, 
(peculiar  privileges  and  blessings,)  and  likewise  Laz- 
arus evil  things  ;  (great  disadvantages  as  to  condition, 
means  of  improvement,  and  sources  of  enjoyment  ;) 
but  now  he  is  comforted,  and  thou  art  tormented." 

Father  Abraham  continues  his  reply  to  this  now  un- 
happy and  ill-fated  son.  He  is  represented  as  saying — 
'^  And  besides  all  this,  between  us  and  you  there  is  a 
great  gulf  fixed  ;  so  that  they  who  w^ould  pass  from  us 
to  you  cannot ;  neither  can  they  pass  to  us,  that  would 
come  from  thence." 

Now  in  order  to  come  at  the  true  meaning  of  the 
great  gulf  here  spoken  of,  it  is  necessary  to  inquire 
who  are  the  us  and  who  the  you  here  spoken  of.  We 
have  already  seen,  according  to  the  view  we  have 
taken  of  the  parable,  that  the  beggar  represents  the 
Gentile  nations  ;  and  his  being  in  Abraham's  bosom 
denotes  that  part  of  them  which  have  been  converted 
to  the  Christian  faith.    These  converted  Gentiles,  then, 


157 

are  in  Abraham's  bosom  ;  which  phrase  denotes  the 
Christian  covenant,  or  gospel  dispensation.  Those 
then  who  are  signified  by  the  term  us,  are  the  convert- 
ed Gentiles,  and  these  are  on  one  side  of  the  great 
gulf. 

The  rich  man,  we  have  seen,  denotes  the  Jeivs^  who, 
on  account  of  their  calamities,  their  banishment  from 
their  country,  their  dispersions,  the  contempt  and  scorn 
v/hich  they  every  where  experience,  their  adherence 
to  their  abrogated  law  and  ceremonial  rites,  are  figura- 
tively in  a  hell  of  trouble  and  sorrow.  And  to  all 
these  evils  and  discouragements  may  be  added,  their 
long  disappointed  expectations  of  a  Messiah  to  deliver 
and  restore  their  nation  ;  and  the  thick  veil  of  dark- 
ness which  covers  their  minds,  causing  them  to  stum- 
ble, and  bow  down,  and  grope  in  doubt,  fear,  and 
perplexity.  On  these  accounts,  we  say,  the  Jews, 
signified  by  the  rich  man,  may  justly,  though  figura- 
tively, be  represented  as  in  hell — in  a  state  of  suffering 
and  torment.  These,  therefore,  are  they  who  are  on 
the  other  side  of  this  great  gulf.  So  that  the  anti- 
christian  Jews,  and  the  Christian  Gentiles,  are  on 
opposite  sides  of  this  gulf,  and  are  thus  separated  by  it. 

That  a  remarkable  separation  has  long  existed,  and 
still  does  exist  between  the  Jews  and  Gentiles,  admits 
of  no  doubt.  Although  many  ages  have  past  since  the 
Jews  forfeited  their  national  prerogatives,  and  their 
distinguished  character  as  the  peculiar  people  ol  God, 
and  have  been  dispersed  among  the  nations  of  the 
earth  ;  yet  they  have  never  become  united  in  feeling, 
manners  and  customs — especially  not  in  religious  feel- 
ings and  devotional  exercises — with  any  other  people. 
What  keeps  them  thus  separate?  We  answer — it  is 
14 


158  rayner's  lectures. 

the  great  gulf,  as  stated  in  the  parable.  Wliat  then 
is  this  gulf?  We  answer — it  is  not  any  natural  or 
physical  obstruction  ;  but  it  is  of  a  mental  or  moral 
character,  and  relates  more  particularly  to  religious 
principles.  In  the  Jews  it  may  perhaps  not  improper- 
ly be  denominated  the  gulf  of  an  inveterate  prejudice; 
an  unyielding  attachment  to  their  own  long  venerated 
institutions,  legal  ceremonies,  and  traditional  maxims; 
and  an  irreconcileable  enmity  and  opposition  to  every 
other  system  or  principle,  moral  or  religious.  And 
especially  it  is  a  deep-rooted  hostility  to  the  name  of 
Jesus  of  Nazareth,  and  the  gospel  or  Christian  dispen- 
sation which  owns  him  for  its  founder.  This  obstinate 
prejudice  and  infidelity  of  the  Jews,  in  relation  to 
Christianity,  prevents  the  Christian  Gentiles  in  partic- 
ular from  any  effectual  access  to  them. 

They  would  gladly  go,  even  from  Abraham's  bosom, 
to  these  wretched  people,  represented  by  the  rich  man 
in  torments.  Yes,  Gentile  Christians  would  fain  go, 
to  convey  to  them  the  gospel  message  of  salvation  and 
peace,  and  joy  unspeakable  ;  but  this  great  gulf  of 
prejitdicey  unbelief,  and  obstinacy,  in  the  Jews,  pre- 
vents their  going  among  them  with  these  glad  tidings, 
to  any  good  effect. 

My  brethren,  is  not  this  an  obvious  fact  ?  and  has 
it  not  been  verified  from  the  days  of  our  Saviour  down 
to  the  present  time  ?  What  exertions  have  been  made 
of  late  years,  especially  in  England,  in  behalf  of  the 
Jews.  Societies  have  been  formed,  and  hundreds  of 
thousands  of  dollars  have  been  contributed  and  ex- 
pended, for  the  express  object  of  t'le  conversion  of  the 
Jews  to  Christianity.     But   what  has  been   effected  ? 


rayner's  lectures.  159 

It  appears,  by  all  the  information  obtained,  that  the  en- 
terprise has  utterly  failed,  and  all  exertions  for  the 
object  have  proved  entirely  abortive.  What  is  tlie 
reason?  It  is,  we  are  persuaded,  because  the  great 
gulf  is  fixed  between  them,  and  remains  an  insupera- 
ble obstacle  to  the  success  of  the  enterprise,  and  of  all 
those  benevolent  exertions. 

Nor  will  we  conceal  our  full  conviction,  that  this 
gulf  of  separation  between  the  Jews  and  Gentiles,  in 
relation  to  the  Christian  religion,  is  consistent  with,  and 
even  agreeable  to,  the  eternal  purpose  of  God,  who, 
however  mysteriously  to  us,  workeih  all  things  after 
the  counsel  of  his  own  will.  His  counsel  shall  stand  ; 
and  in  the  grand  result,  will  be  seen  to  have  been  in- 
finitely wise  and  benevolent.  All  intelligences  shall  be 
constrained  to  acknowledge  and  adore  it. 

We  inquire  then — and  the  inquiry  is  exceedingly 
interes'.iii;^ — Will  this  great  gulf  ever  be  removed,  so 
that  there  will  be  nothing  to  hinder  persons — or  these 
different  portions  of  the  human  family — from  passing 
and  repassing,  and  mingling  together  in  harmony  ?  Or 
shall  this  fearful  gulf,  this  insuperable  obstruction,  con- 
tinue forever  ?  Our  bretliren  of  other  denominations 
contend  earnestly  for  the  faith  of  the  latter  position. 
We  have  long  been  told  that  this  great  gulf  is  to  be 
perpetuated  to  all  eternity.  It  has  been  represented 
as  a  broad  and  horrid  chasm,  deep  and  large,  fixed  by 
a  God  of  inexorable  vengeance,  to  prevent  poor 
damned  souls  from  escaping  out  of  hell,  and  passing 
over  into  heaven  !  I  doubt  not  but  the  most  of  you, 
my  hearers,  are  ready  to  bear  me  witness  this  evening, 
that  you  have  often  heard  it  stated  from  the  pulpit,  with 
great  concern,  and  as  a  salutary  warning — that  the  un- 


160  rayner's  lectures. 

happy  sufferers  in  the  future  world  of  wo  could  never 
escape  from  their  torments,  because  of  the  tremendous 
^z^//that  had  been  fixed,  and  would  always  remain, 
rendering  deliverance  impossible. 

We  trust,  however,  that  it  has  been  conclusively 
shown  in  these  Lectures,  that  no  such  doctrine  is 
taught,  or  was  intended  in  the  parable, — that  its  refer- 
ence is  to  the  present  life  only  ;  and  to  circumstances 
and  events  which  have  occurred,  and  which  are  yet 
to  take  place,  in  the  dispensations  of  Divine  Providence 
towards  those  two  distinct  divisions  of  mankind — the 
Jews  and  Gentiles.  But  will  not  this  great  gulf 
ever  be  removed  ?  Or,  to  drop  the  figure,  will  the 
obstacles  to  the  union,  intercourse,  and  religious  agree- 
ment and  harmony  of  these  two  different  classes  of 
people,  never  be  done  away  ? 

We  answer,  yes  ;  of  which  the  snored  writings — 
the  faithful  word  of  prophecy — very  explicitly  assures 
us.  Indeed,  what  less  than  this  can  be  understood 
by  that  declaration  of  our  Saviour:  "Other  sheep 
1  have,  which  are  not  of  this  fold ;  them  also  1  must 
bring,  and  they  shall  hear   my  voice  ;  and   there  shall 

be     ONE    FOLD,     UNDER    ONE      ShEPHERD."         Out     of 

abundance  of  testimony  that  might  be  brought  forward 
fully  to  this  point,  I  will  further,  at  present,  cite  but  two 
other  passages, — one  by  a  prophet,  and  another  by  an 
apostle.  The  first  is  in  the  prophecy  of  Isaiah,  11th 
and  12th  chapters,  as  follows :  "  And  there  shall 
come  forth  a  rod  out  of  the  stem  of  Jesse,  and  a 
branch  shall  grow  out  of  his  roots  ;  and  the  Spirit  o 
the  Lord  shall  rest  upon  him  ;  the  spirit  of  wisdom 
and  understanding,  the  spirit  of  counsel  and  might,  the 


rayner's  lectures.  161 

spirit  of  knowledge  and  of  the  fear  of  the  Lord — with 
rig[)teousness    shall  he  judge  the   poor,    and  reprove 
with  equity   for  the  meek  of  the  earth  :  and   he  shall 
smite  the  earth  with  the  rod  of  his  mouth,  and  with 
the  breath  of  his  lips  shall  he  slay  the   wicked.     And 
righteousness  shall  be  the  girdle  of  his  loins,  and  faith- 
fulness the   girdle  of  his  reins.     The  wolf  also  shall 
dwell  with  the  lamb,  and   the  leopard  shall   lie  down 
with  the  kid  ;  and  the  calf,  and  the  young  lion,  and  the 
falling  together  ;  and   a  little  child   shall   lead   them. 
And  the  cow  and  die  bear  shall  feed  ;  their  young  ones 
shall   lie  down  together  :  and  the  lion   shall  eat  straw 
like  the  ox.     And  the  sucking  child  shall  play  on  the 
hole  of  the  asp,  and  the  weaned   child   shall   put   his 
hand  on  the  cockatrice  den.     They  shall  not  hurt  nor 
destroy  in  all  my  holy  mountain ;  for  the  earth  shall  be 
full  of  the  knowledge  of  the  Lord,  as  the  waters  cover 
the  sea.     And  in   that   day  there  shall   be  a   root  of 
Jesse,  which  shall   stand  for  an  ensign   of  the  people  ; 
to  it  shall  the   Gentiles  seek;  and   his  rest  shall  be 
glorious.      And  it  shall  come  to  pass  in  that  day,   that 
the  Lord  shall  set   his  hand  again  the  second  time,  to 
recover  the  remnant  of  His  people  which  shall  be  left, 
from  Assyria,  and  from  Egypt,  and  from  Pathros,  and 
from   Cush,  and  from   Elam,  and   from    Shinar,  and 
from  Hamath,  and  from  the  islands  of  the  sea.     And 
he  shall  set  up  an  ensign  for  the  nations,  and  shall  as- 
semble the  outcasts  of  Israel,  and   gather  together  the 
dispersed  of  Judali,  from  the  four  corners  of  the  earth. 
The  envy  also  of  Ephraim  shall  depart,  and  the  adver- 
saries of  Judah  shall   be  cut  off:    Ephraim    shall  not 
envy  Judah,  and  Judah  shall   not  vex  Ephraim. — And 
the    Lord    shall   utterly    destroy  the    tongue    of    the 
14^ 


162  rayner's  lectures. 

Egyptian  sea ;  and  with  his  mighty  wind  shall  he 
shake  his  hand  over  the  river,  and  shall  smite  it  in  the 
seven  streams  thereof,  and  make  men  go  over  dry 
shod.  And  in  that  day  thou  shalt  say,  O  Lord,  I  will 
praise  thee  :  though  thou  wast  angry  with  me,  thine 
anger  is  turned  away,  and  thou  comfortest  me.  Be- 
hold, God  is  my  salvation,  I  will  trust  and  not  be 
afraid  ;  for  the  Lord  Jehovah  is  my  strength  and  my 
song;  he  also  is  become  my  salvation.  Therefore 
with  joy  shall  ye  draw  water  out  of  the  wells  of  salva- 
tion. And  in  that  day  shall  ye  say,  Praise  the  Lord, 
call  upon  his  name,  declare  his  doings  among  the 
people,  make  mention  that  his  name  is  exalted.  Sing 
unto  the  Lord,  for  he  hath  done  excellent  things  ;  this 
is  known  in  all  the  earth.  Cry  out  and  shout,  thou 
-inhabitant  of  Zion  ;  for  great  is  the  Holy  One  of  Is- 
rael in  the  midst  of  thee." 

1  must  be  excused  for  this  long  quotation.  You 
cannot  but  see  that  it  is  exceedingly  appropriate  to  our 
subject,  and  that  it  contemplates  a  union  and  concord 
between  Jews  and  Gentiles,  utterly  inconsistent  with 
the  continuance  of  this  great  gulf  of  separation. 

I  must  now  cite  you  the  confident  declaration  of  an 
inspired  and  enraptured  apostle,  to  the  same  point.  It 
is  in  the  1  lib  of  Romans.  "I  say  then,  hath  God 
cast  away  his  people  ?  God  forbid.  God  hath  not 
cast  away  his  people  (the  Jewish  people)  which  he 
foreknew,"  He  then  speaks  of  their  apostacy,  and 
blindness,  their  stumbling,  &;c.  and  then  again  he 
asks,  "  Have  they  stumbled  that  they  should  fall  ? 
God  forbid  :  but  rather  through  their  fall,  salvation  is 
come  to  the  Gentiles,  for  to  provoke  them  (the  Jews) 
to  jealousy,  (or  emulation).     Now,  if  the  fall  of  them 


rayner's  lectures.  163 

be  the  riches  of  the  world,  and  the  diminishing  of  them 
be  the  riches  of  the  Gentiles  ;  how  much  more  their 
fulness  ? — For  if  the  casting  away  of  them  be  the 
reconciling  of  the  world,  what  shall  the  receiving  of 
them  be,  but  life  from  the  dead  ?  For  if  the  first  fruit 
be  holy,  the  lump  is  also  holy ;  and  if  the  root  be  holy, 
so  are  the  branches." — A  statement  full  of  important 
meaning. 

After  several  other  arguments,  comparisons  and  in- 
ferences, the  apostle  thus  proceeds :  "  For  I  would 
not,  brethren,  that  ye  should  be  ignorant  of  this  mystery, 
lest  ye  should  be  wise  in  your  own  conceits."  What 
is  this  mystery.'*  He  tells  us  "that  blindness  in  part 
has  happened  to  Israel."  How  long  is  this  blindness 
to  continue .''  He  tells  us,  "  until  the  fulness  of  the 
Gentiles  be  come  in."  It  is  in  vain,  then,  to  attempt 
the  conversion  of  the  Jews  to  the  Christian  faith,  be- 
fore this  set  period.  All  the  societies  that  can  be 
raised  for  the  purpose,  and  all  the  exertions  that  can 
be  made,  must  be  in  vain  until  this  predicted  event 
shall  be  fulfilled.  The  blindness  of  the  Jews  will 
still  remain,  until  the  fulness  of  the  Gentiles  he  come 
in. — '*  And  so  (continues  the  apostle)  all  Israel  shall 
be  saved."  Ah,  then  the  great  gulf  of  separation  will 
no  longer  intervene — no  longer  remain. 

But  is  this  conversion  and  salvation  of  the  Jews 
certain  1 — and  how  will  it  be  effected.''  Yes;  it  is  as 
sure  as  the  eternal  purpose  and  veracity  of  God  can 
make  it ;  and  the  apostle  tells  us  how  it  will  be  accom- 
plished :  "  As  it  is  written,  (says  he)  there  shall  come 
out  of  Sion  the  Deliverer,  and  shall  turn  away  ungod- 
liness from  Jacob."  And  that  we  may  fully  rely  upon 
it,  he  says, — "  For  this   is  my   covenant  unto   them, 


164  rayner's  lectures. 

when  I  shall  take  away  their  sins.  For  the  gifts  and 
calling  of  God  are  without  repentance.  For  as  ye  in 
times  past  have  not  believed  God,  yet  have  now  ob- 
tained mercy  through  their  unbelief;  even  so  have 
these  also  now  not  believed,  that  through  your  mercy, 
they  also  may  obtain  mercy.  For  God  hath  concluded 
them  all  in  unbelief," — For  what  purpose  ?  That  he 
might  damn  them  all,  or  any  part  of  them  ?  No  ;  but 
"  that  he  might  have  mercy  upon  all." 

The  apostle  is  overwhelmed  with  the  infinite,  and 
adorable  subject.  He  exclaims,  in  astonishment  and 
rapture, — "  O  the  depth  of  the  riches  both  of  the  wis- 
dom and  knowledge  of  God  !  How  unsearchable  are 
his  judgments,  and  his  ways  past  finding  out!  For 
who  hath  known  the  mind  of  the  Lord  ?  or  who  hath 
been  his  counsellor  ?  or  who  hath  fisrt  given  to  him, 
and  it  shall  be  recompensed  to  him  again  ?  For  of 
him,  and  through  him,  and  to  him  are  all  things  :  to 
whom  be  glory  forever.     Amen." 

To  what  a  glorious  conclusion  does  the  apostle  bring 
his  subject  concerning  the  divine  dispensations  to- 
wards the  Jews  and  Gentiles  ;  and  which  he  shows  are 
to  result  in  the  salvation  of  them  all — to  the  glory  of 
God  forever  ! 

Even  the  orthodox  commentator,  Dr.  Clarke,  is  a 
complete  Universalist  in  his  remarks  upon  this  passage. 
He  says — "  For  of  Him  as  the  original  Designer  and 
Author ;  and  by  Him  as  the  prime  and  efficient  Cause  ; 
and  TO  Him  as  the  ultimate  End,  for  the  manifestation 
of  his  eternal  glory  and  goodness,  ore  all  things  in 
universal  nature  through  the  whole  compass  of  time 
and  eternity.  And  let  Him  have  the  praise  of  all  His 
works,  from   the  hearts  and  mouths  of  all   His  intelli- 


rayner's  lectures.  165 

gent  creatures  forever,  throughout  all  the  generations 
of  men."  ^^  Amen,  so  be  it  :  let  this  be  established 
forever  !  " 

Here  we  conclude  the  present  Lecture.  We  are 
still  not  entirely  through  with  our  illustration  of  the 
parable.  We  expect  to  finish  it,  however,  and  close 
the  whole,  perhaps,  with  a  brief  recapitulation  in  the 
next  Lecture.  And  may  the  divine  wisdom  and  good- 
ness guide  and  govern  us  always,  through  Jesus  Christ 
our  Saviour.     Amen. 


LECTURE    IX.  - 

LUKE  xvi.  31. 

"If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuad- 
ed, though  one  rose  from  the  dead." 

In  giving  our  own  views  of  the  meaning  and  appli- 
cation of  the  parable  of  which  the  text  is  the  conclu- 
sion, we  finished  the  last  Lecture  with  a  particular 
illustration  of  a  remarkable,  and  very  significant  figure 
introduced  in  it, — that  of  a  great  gulf,  said  to  have 
been  fixed  between  the  two  parties, — Abraham  and 
those  with  him,  described  as  being  in  his  bosom  ;  and 
the  rich  man  and  his  associates,  represented  as  being 
tormented  in  hell.  We  have  never  seen  any  other 
satisfactory  explanation  of  the  great  gulf,  and  we  be- 
lieve no  other  can  be  given,  consistently  with  the  gen- 
eral scope  and  design  of  the  parable. 

The  next  verses  still  further  express  the  wretched 
condition  of  the  rich  man  ;  and  withal,  his  anxious  de- 
sire that  his  family  relatives  might  be  mercifully  pre- 
served from  his  tremendous  destiny  5  a  representation 
utterly  inconsistent,  as  we  have  before  shown,  with  the 
ideas  commonly  entertained  of  lost  souls  in  a  future 
state,  divested,  as  they  are  supposed  to  be,  of  every 
principle  of  compassion,  and  filled  with  despair,  re- 
venge and  fury.  He  entreats  the  father  of  nations  to 
send   Lazarus  to  his  father's  house;   for,  says  he,  "I 


rayner's  lectures.  167 

have  five  brethren  ;  that  he  may  testify  unto  them,  lest 
they  also  come  into  this  place  of  torment." 

I  do  not  suppose  it  necessary  to  consider  the  num- 
ber jive  here  stated,  as  being  particularly  im})ortant, 
any  more  than  it  is  in  another  parable  where  the  same 
number  is  twice  mentioned, — namely,  in  the  parable 
of  the  ten  virgins,  ^i;e  of  which,  are  said  to  have  been 
wise,  and^ye  foolish  ;  or  than  is  the  number  ten  in  the 
parable  of  the  nobleman,  who  is  represented,  on  his 
being  about  to  go  into  a  far  country,  as  calling  his  ten 
servants,  and  delivering  them  ten  pounds,,  with  which 
to  occupy,  or  trade  until  he  should  return. 

The  meaning,  in  either  of  these  supposed  cases, 
does  not  at  all  depend  upon  the  number  of  the  virgins, 
or  of  the  servants,  or  of  the  brethren. 

The  particular  design  of  this  part  of  the  parable, 
maybe  learned,  as  I. conceive,  from  the  answer  of 
father  Abraham  to  the  req-uest  of  the  rich  man  in  re- 
lation to  his  brethren,  or  kindred.  In  the  application 
made,  there  seems  to  be  an  intimation  conveyed  by 
this  anxious  petitioner,  that  the  evidence  already  af- 
forded was  not  sufficient  to  convince  his  countrymen, 
the  five  brethren,  of  the  reality  of  those  threatened 
evils,  the  truth  of  which  he  was  unable  any  longer  to 
doubt,  being  taught  by  sad  experience ;  and  he  sug- 
gests that  clearer  and  more  direct  testimony  would 
certainly  effect  their  repentance  and  conversion. 

Abraham  replies  : — "  They  have  Moses  and  the 
prophetS;  let  them  hear  them."  As  much  as  if  he  had 
said,  The  writings  of  .Voses  and  the  prophets  are  fully 
sufficient  for  their  instruction  and  admonition,  in  all 
things  which  it  concerns  them  to  know  and  practise, 
in  order  to  their  well-being  and  prosperity.     Let  them 


168  rayner's  lectures. 

duly  attend  to  the  revelation  already  given  them,  and 
be  obedient  to  the  precepts  enjoined  therein,  and  they 
will  be  safe,  prosperous,  and  happy.  "  They  have 
Moses  and  the  prophets,  let  them  hear  ihem." 

The  rich  man  still  urges  his  objection,  and  presses 
his  request.  "  Nay,  father  Abraham  ;  but  if  one  went 
unto  them  from  the  dead,  they  will  repent."  To 
which  the  patriarch  definitively  replies, —  "If  they 
hear  not  Moses  and  the  prophets,  neither  will  they  be 
persuaded,  though  one  rose  from  the  dead." 

In  this  reply,  some  important  considerations  are  sug- 
gested ;  namely,  that  the  scriptures  of  the  Old  Testa- 
ment, the  writings  of  Moses  and  the  prophets,  contain 
all  needful  instruction  and  warning,  and  sufficient  evi- 
dence of  their  divine  authenticity;  and  that,  if  duly 
attended  to,  they  would  be  to  the  Jews,  not  only  a 
safeguard  against  all  imposture  and  delusion,  but  also 
prepare  them  for  the  reception  of  the  Messiah,  and  for 
their  introduction  into  the  gospel  state  or  dispensation, 
— that  blessed  state  which  their  pious  ancestor  desired 
to  see,  and  by  faith  did  see,  "  and  was  glad." 

The  Jewish  dispensation  was,  doubtless,  calculated 
to  prepare  the  way  for  the  introduction  and  establish- 
ment of  this  gospel  state.  St.  Paul  is  very  particular 
and  explicit  upon  this  point.  Hence  to  the  Galatians 
he  says,  "  Before  faith  came," — that  is,  before  the 
grace  of  the  gospel  was  revealed  and  published, — "  we 
were  kept  under  the  law,  shut  up  unto  the  faith, 
(the  Ciiristian  faith,  or  religion  of  Christ,)  which  should 
afterwards  be  revealed.  Wherefore,  the  law  was  our 
school-master," — (our  governor  and  instructer,)  to 
bring  us' unto  Christ,  that  we  might  be  justified  by 
faith.     But  after  that  faith   is  come,  (after  the  gospel 


rayner's  lectures.  169 

dispensation,  or  reign  of  the  Messiah  is  published,)  we 
are  no  longer  under  a  school-master."  The  law  is 
then  no  longer  in  force.  It  is  abolished,  having  an- 
swered the  end  for  which  it  was  instituted  ;  which  was 
to  bring  us  to  Christ,  or  into  the  Christian  covenant. 
Agreeably  to  this,  the  same  Apostle  saith  to  the  He- 
brews,— "  For  there  is  verily  a  disannulling  of  the 
commandment  going  before,  for  the  weakness  and  un- 
profitableness thereof.  For  the  law  made  nothing 
perfect,  but  the  bringing  in  of  a  better  hope  did  ;  by 
the  which,  we  draw  nigh  unto  God." 

And  hence,  again,  he  represents  Christ,  on  his  com- 
ing into  the  world,  as  saying,  "  Sacrifice  and  offering 
thou  wouldst  not,  neither  hadst  pleasure  therein. 
Then  said  he,  Lo,  I  come,  in  the  volume  of  the  book 
(the  scriptures  of  the  Old  Testament,)  it  is  written  of 
me,  to  do  thy  will,  O  God.  He  taketh  away  the  first, 
that  he  may  establish  the  second  ;  by  the  which  will, 
we  are  sanctified,  through  the  offering  of  the  body  of 
Jesus  Christ,    once  for  all." 

The  writings  of  Moses  and  the  prophets,  therefore, 
contained  not  only  a  sufficient  code  of  laws  and  instruc- 
tions to  direct  and  govern  the  Jews  in  every  part  of 
their  duty  under  that  dispensation;  but  they  also 
abounded  with  ex^press  predictions,  and  very  particu- 
lar descrtptions  of  the  Messiah,  who  was  to  be  a  de- 
scendant of  their  nation,  of  the  tribe  of  Judah,  and 
house  of  David. 

In  the  first  book  of  their  scriptures  by  Moses,  we 
find  the  Messiah  promised  in  general  terms,  as  the 
*' seed  of  the  woman  that  should  bruise  the  serpent's 
head."  In  the  same  book  he  is  more  definitely  prom- 
ised, as  "  the  seed  of  Abraham,  in  whom  all  nations  and 
15 


170  rayner's  lectures. 

families  of  the  earth  should  be  blessed."  And  in  the 
patriarch  Jacob's  dying  benediction  to  his  sons,  he 
prophetically  declared,  saying, — ''The  sceptre  shall 
not  depart  from  Judah,  nor  a  law-giver  from  between 
his  feet,  until  Sliiloli  come  ;  and  unto  him  shall  the 
gathering  of  the  people  be."  The  Jews  acknowledge 
this  to  be  an  express  prediction  of  the  coming  of  the 
Messiah  ;  and  it  is  wonderful,  that  although  they  can- 
not but  be  sensible  that  the  sceptre  and  law-giver  have 
long  since  departed  from  their  nation  ;  and  that,  as 
foretold  by  the  prophet  Hosea,  (3d  ch.  4th  v.)  they 
have  now  for  a  long  time  been  "  without  a  king,  and 
without  a  prince,  and  without  a  sacrifice,  and  without 
an  image,  and  without  an  ephod,  and  without  tera- 
phim," — without  any  thing  like  regal  or  sacerdotal 
authority  or  pre-eminence  ;  yet  that  they  do  not  per- 
ceive, and  will  not  be  persuaded  that  the  Messiah 
must  have  already  come,  according  to  the  plain  lan- 
guage of  the  prediction, — but  still  vainly  look  for  the 
appearance  of  this  divinely  promised  Shiloh.  Surely, 
as  the  apostle  says,  "  blindness  in  part  " — and  indeed 
in  a  very  great  degree — "  has  happened  unto  Israel." 
And,  as  noticed  in  the  last  Lecture,  thus  will  this 
blindness  remain,  "  until  the  fulness  of  the  Gentiles  be 
come  in." 

Moses,  in  prophetic  reference  to  the  Messiah,  de- 
clared to  the  Jews — "  A  prophet  shall  the  Lord  your 
God  raise  up  unto  you  of  your  brethren,  like  unto  me  ; 
him  shall  ye  hear  in  all  things  whatsoever  he  shall  say 
unto  you."  And  now  mark  also  the  fearful  threaten- 
ing accompanying  this  prediction  : — "  And  it  shall 
come  to  pass,  that  every  soul  which  will  not  hear  that 
prophet,  shall  be   destroyed  from  among  the  people." 


rayner's  lectures.  171 

This  is  a  quotation  by  St.  Peter,  as  recorded  in  the 
3d  of  Acts,  and  to  which  he  immediately  adds — "  Yea, 
and  all  the  prophets,  from  Samuel,  and  those  that  fol- 
low after,  as  many  as  have  spoken,  have  likewise  fore- 
told of  these  days," — the  days  of  the  abolition  of  the 
Jewish  system,  and  of  the  reign  of  the  Messiah  in  his 
gospel. 

Well  might  Jesus  say  to  the  unbelieving  and  per- 
verse Jews,-^"  Search  the  scriptures  ;  for  in  them  ye 
think  ye  have  eternal  life  ;  and  they  are  they  which 
testify  of  me."  And  well  also,  might  father  Abraham 
reply  to  the  rich  man's  request  in  behalf  of  his  brethren 
— the  same  people, — "  They  have  Moses  and  the 
prophets,  let  them  hear  them."  And  "  If  they  hear 
not  Moses  and  the  prophets,  neither  will  they  be  per- 
suaded, though  one  rose  from  the  dead." 

But  il  should  not,  and  need  not  be  concealed,  that 
the  iji'bon  assigned  by  the  rich  man  in  hell,  for  his 
great  anxiety  and  fervent  intercession  in  behalf  of  his 
brethren,  was,  "  lest  they  also  should  come  into  that 
place  of  torment.''^  And  in  this  view,  Abraham's  an- 
swer to  the  request,  and  his  referring  these  brethren  to 
Moses  and  the  prophets,  seem  strongly  to  intimate 
that  their  writings  contain  every  thing  necessary  for 
their  information,  warning  and  counsel  upon  this  sub- 
ject;  otherwise  there  w'ould  be  no  propriety  in  such 
reference. 

But  have  IMoses  and  the  prophets  said  any  thing 
about  hell  torments^  of  which  the  Jewish  people,  or 
any  others  were  in  danger  ?  This  inquiry  was  sug- 
o-ested  in  our  5th  Lecture,  and  to  which  we  then  re- 
plied  as  follows :  "  That  although  Moses  and  the 
prophets  have  said  nothing  about  a  hell  of  torments  for 


172  rayner's    lectures. 

the  souls  or  bodies  of  men  in  a  future  state  of  exist- 
ence,— nor  once  intimated  tliat  any  human  being  was 
ever  in  danger  of  such  torments,  or  of  any  sufferings 
beyond  the  present  hfe  ;  yet  they  have  said  much 
which  prophetically  relates  to  the  condition  of  the  rich 
man  in  hell — or  rather,  to  the  true  meaning  of  this 
parabolical  description."  What  this  is,  which  Moses 
and  the  prophets  have  thus  figuratively  predicted  in 
relation  to  the  Jews,  it  is  now  the  proper  ])lace  to 
examine. 

It  has  before  been  shown,  we  trust  conclusively,  that 
the  rich  man,  in  the  parable,  means  the  Jewish  nation ; 
and  that  the  term  hell,  employed  in  it,  is  to  be  taken 
figuratively,  as  denoting  great  calamities  and  troubles  ; 
a  state  of  deep  degradation  and  misery  in  this  world. 
Now,  concerning  such  a  state,  and  such  temporal  ca- 
lamities, troubles  and  distresses,  the  v.ritings  of  >.Ioscs 
and  the  prophets,  with  very  particular  reference  to  the 
Jews,  are  far  from  being  silent.  Their  predictions  and 
warnings  are  ample  and  specific  ;  and  the  application 
of' them  express  and  definite.  A  few  passages  only 
will  here  be  noticed,  as  examples,  out  of  a  very  great 
number  that  might  be  cited,  to  the  same  effect. 

Take  the  following,  from  the  writings  of  Moses,  in 
which  the  description  is  so  particular  and  minute,  that 
its  intended  application  cannot  be  mistaken.  It  occurs 
in  the  28th  chapter  of  Deuteronomy,  and  is  the  sub- 
stance of  a  long  discourse,  delivered  to  the  Jewish 
p^vrjple, — declaring,  in  prophetic  language,  the  evils  and 
miserie*s  that  would  come  upon  them  for  their  disobe- 
dience and  rebellion.  He  says, — "  It  shall  come  to 
pass,  if  thou  wilt  not  hearken  unto  the  voice  of  the 
Lord  thy  God,  to  do  his  commandments,  &ic.  then  all 


rayner's  lectures.  173 

these  curses  shall  come  upon  thee,  and  overtake  thee. 
Cursed  shalt  thou  be  in  the  city,  and  cursed  shalt  thou 
be  in  the  field:  the  Lord  shall  send  thee  cursing,  vex- 
ation and  rebuke,  until  thou  be  destroyed."  "  The 
Lord  shall  cause  thee  to  be  smitten  before  thine  ene- 
mies. Thou  shalt  go  out  one  way  against  them,  and 
flee  seven  ways  before  them ;  and  thou  shalt  be  re- 
moved into  all  the  kingdoms  of  the  earth."  And  now 
mark,  I  entreat  you,  in  describing  these  curses  and 
calamities,  how  particularly  he  points  out  the  siege, 
and  the  desolation  of  Jerusalem,  as  they  actually  took 
place.  ^'  The  Lord  (says  he,)  shall  bring  a  nation 
upon  thee  from  far,  from  the  end  of  the  earth,  as  swift 
as  the  eagle  flieih,  a  nation  whose  tongue  thou  shalt 
not  understand  ;  a  nation  of  fierce  countenance,  which 
shall  not  regard  the  person  of  the  old,  nor  show  favor 
to  the  young.  And  he  shall  besiege  thee  in  all  thy 
gates,  until  thy  high  and  fenced  walls  come  down ;  and 
he  shall  besiege  thee  in  all  thy  gates,  throughout  all 
thy  land.  And  thou  shalt  eat  the  fruit  of  thine  own 
body,  the  flesh  of  thy  sons  and  of  thy  daughters,  which 
the  Lord  thy  God  hath  given  thee,  in  the  siege  and  in 
the  straitness  wherewith  thine  enemies  shall  distress 
thee.  So  that  the  man  that  is  tender  among  you,  and 
very  delicate  ;  his  eye  shall  be  evil  toward  his  brother, 
and  toward  the  wife  of  his  bosom,  and  toward  the 
remnant  of  his  children  which  he  shall  leave  ;  so  that 
he  will  not  give  to  any  of  them  of  the  flesh  of  his  chil- 
dren whom  he  shall  eat ;  because  he  hath  nothing  left 
him  in  the  siege,  and  in  the  straitness  wherewith  thine 
enemies  shall  distress  thee  in  all  thy  gates.  The  ten- 
der and  delicate  woman  among  you,  which  would  not 
adventure  to  set  the  sole  ot  her  foot  upon  the  ground 

15* 


174  rayner's  lectures. 

for  delicateness  and  tenderness ;  her  eye  shall  be  evil 
toward  the  husband  of  her  bosom,  and  toward  her  son, 
and  toward  her  daughter,  and  toward  her  young  one, 
and  toward  her  children  which  she  shall  bear  ;  for  she 
shall  eat  them  for  want  of  all  things,  secretly,  in  the 
siege  and  straitness  wherewhh  thine  enemy  shall  dis- 
tress thee  in  thy  gates."  This  last  most  revolting 
circumstance,  is  particularly  mentioned,  by  Josephus, 
as  having  taken  place  at  the  siege  of  Jerusalem.  Fur- 
ther, says  Moses, — "  The  Lord  shall  scatter  thee 
among  the  people  from  the  one  end  of  the  earth  even 
unto  the  other ;  and  among;  these  nations  shalt  thou 
find  no  ease,  neither  shall  the  sole  of  thy  foot  have 
rest  :  but  the  Lord  shall  give  thee  there  a  trembling 
heart,  and  failing  of  eyes,  and  sorrow  of  mind:  "  &ic. 
And  the  reason  assisined  for  all  these  evils  is — "  Be- 
cause  thou  wouldst  not  obey  the  voice  of  the  Lord  thy 
God." 

I  have  given  this  long  quotation,  because  it  so  par- 
ticularly describes,  in  the  prophetic  language  of  Moses, 
the  calamities  and  troubles  which  in  after  time  would 
come  upon  the  Jewish  nation,  on  account  of  their  de- 
generacy and  corruption;  and  because,  as  our  Saviour 
afterwards  lamentably  declared,  "  they  knew  not  the 
time  of  their  visitation." 

It  only  remains  that  we  make  a  few  quotations  from 
the  prophets,  and  then  apply  the  whole  to  the  subject. 
Hear  the  prophet  Isaiah.  ''  Wash  you,  make  you 
clean  ;  put  away  the  evil  of  your  doings  from  before 
mine  eyes  ;  cease  to  do  evil ;  learn  to  do  well.  If  ye 
will  be  willing  and  obedient,  ye  shall  eat  the  good  of 
the  land  ;  but  if  ye  refuse  and  rebel,  ye  shall  be  de- 
voured by  the  sword  ;  for  the  mouth  of  the  Lord  hath 


rayner's  lectures.  175 

spoken  it."  Again — "  What  could  have  been  done 
more  to  my  vineyard,  that  I  have  not  done  in  it? 
wherefore  when  I  looked  that  it  should  bring  forth 
grapes,  brought  it  forth  wild  grapes  ?  And  now,  go 
to  ;  I  will  tell  you  what  1  will  do  to  my  vineyard  5  I 
will  take  away  the  hedge  thereof,  and  it  shall  be  eaten 
up ;  and  break  down  the  wall  thereof,  and  it  shall  bo 
trodden  down  ;  and  I  will  lay  it  waste  :  it  shall  not  be 
pruned  nor  digged  ;  but  there  shall  come  up  briars 
and  thorns.  I  will  also  command  the  clouds  that  they 
rain  no  rain  upon  it."  He  then  explains  the  meaning 
of  this  figure  or  parable.  "  For  the  vineyard  of  the 
Lord  of  hosts  is  the  liouse  of  Israel ;  and  the  men  of 
Judah  his  pleasant  plant  :  and  he  looked  for  judgment, 
but  behold  oppression  ;  for  righteousness,  but  behold  a 
cry  :  they  regard  not  the  work  of  the  Lord,  neither 
consider  the  operation  of  his  hands.  Therefore  my 
people  are  gone  into  captivity,  bec/Liso  they  have  no 
knowledge,  and  their  honorable  men  are  famished, 
and  their  multitude  dried  up  with  thirst.  Therefore 
hell  hath  enlarged  herself,  and  opened  her  mouth  with- 
out measure,  and  their  glory,  and  their  multitude,  and 
their  pomp,  and  he  that  rejoiceth,  shall  descend  into 
it."  Here  is  the  hell  of  the  rich  man — the  calamities 
of  the  house  of  Israel,  or  Jewish  nation.  Let  this 
suffice  for  Isaiah. 

Now  hear  the  prophet  Jeremiah — (6th  and  7th  ch.) 
''  Thus  sailh  the  Lord  :  Stand  ye  in  the  ways  and 
see,  and  ask  for  the  old  paths,  where  is  the  good  way, 
and  walk  therein,  and  ye  shall  find  rest  to  your  souls. 
But  they  said.  We  will  not  walk  therein.  Therefore, 
hear,  O  earth ;  behold  I  will  bring  evil  upon  this  peo- 
ple.    Thus  saith  the  Lord  :  Behold  a  people  cometh 


176  rayner's  lectures. 

from  the  north  country,  and  a  great  nation  shall  be 
raised  from  the  sides  of  the  earth  ;  they  shall  lay  hold 
on  bow  and  spear  ;  they  are  cruel,  and  have  no  mercy. 
Cut  off  thine  hair,  O  Jerusalem,  and  cast  it  away,  and 
take  up  a  lamentation  on  high  places ;  for  the  Lord 
hath  rejected  and  forsaken  the  generation  of  his  wrath. 
For  the  children  of  Judah  have  done  evil  in  my  sight, 
saith  the  Lord  ;  they  have  set  their  abominations  in 
the  house  which  is  called  by  my  name,  to  pollute  it. 
And  they  have  built  the  high  places  of  Tophet,  which 
is  in  the  valley  of  the  son  of  Hinnom,  to  burn  their 
sons  and  their  daughters  in  the  fire.  Therefore,  be- 
hold the  day  is  come,  saith  the  Lord,  that  it  shall  no 
more  be  called  Tophet,  nor  the  valley  of  the  son  of 
Hinnom,  but  the  valley  of  slaughter  ;  for  they  shall 
bury  in  Tophet  till  there  be  no  place ;  and  the  car- 
casses of  this  people  shall  be  meat  for  the  fowls  of  the 
heaven,  and  for  the  beasts  of  the  earth  ;  and  none 
shall  fray  them  away — for  the  land  shall  be  utterly 
desolate."  How  remarkably  was  this  fulfilled  at  the 
siege  of  Jerusalem,  when  600,000  human  carcasses  lay 
unburied. 

Again  (chap.  19th) — "  Hear  ye  the  word  of  the 
Lord,  O  kings  of  Judah,  and  inhabitants  of  Jerusalem  : 
Thus  saith  the  Lord  of  hosts,  the  God  of  Israel  :  Be- 
hold, I  will  bring  evil  upon  this  place,  the  which,  who- 
soever heareth,  his  ears  shall  tingle.  Because  they 
have  forsaken  me,  and  have  estranged  this  place,  and 
have  filled  this  place  with  the  blood  of  innocents. 
Therefore,  behold  the  days  come,  saith  the  Lord,  that 
this  place'  shall  no  more  be  called  Tophet — but  the 
valley  of  slaughter ;  and  I  will  make  void  the  counsel 
of  Judah  and  Jerusalem;  and  I  will  cause  them  to  fall 


rayner's  lectures.  177 

by  the  sword  before  their  enemies  ;  and  their  carcasses 
will  I  give  to  be  meat  for  the  fowls  of  heaven,  and  for 
the  beasts  of  the  earth  ;  and  I  will  make  this  city 
desolate,  and  an  hissing  ;  every  one  that  passeth  by 
shall  be  astonished,  and  hiss,  because  of  all  the  plagues 
thereof;  and  I  will  cause  them  to  eat  the  flesh  of 
their  sons,  and  of  their  daughters,  in  the  siege  and 
straitness  wherewith  their  enemies,  and  they  that  seek 
their  lives,  shall  straiten  them.  Thus  saith  the  Lord 
of  hosts,  the  God  of  Israel  :  Behold,  I  will  bring  upon 
this  city,  and  upon  all  her  towns,  all  the  evil  that  I 
have  pronounced  against  it ;  because  they  have  hard- 
ened their  necks,  that  they  might  not  hear  my  words." 
But  I  hasten  to  finish  these  quotations,  though  they 
might  be  made  to  a  great  extent ;  all  concurring  in 
prophetic  descriptions  of  the  fearful  judgments,  ca- 
lamities and  distresses,  which  impended  over  the  Jew- 
ish nation.  One  passage,  in  the  prophecy  of  Ezekiel, 
(among  many  others  of  a  similar  character,)  is  so  re- 
markable, and  so  much  to  our  present  purpose,  that  I 
must  beg  to  be  indulged  in  citing  it.  It  is  in  the  22d 
chapter,  as  follows  :  "  Son  of  man,  the  house  of  Israel 
is  to  me  become  dross  ;  all  they  are  brass,  and  tin, 
and  iron,  and  lead,  in  the  midst  of  the  furnace  ;  they 
are  even  the  dross  of  silver.  Therefore,  thus  saith  the 
Lord  God  :  Because  ye  are  all  become  dross,  behold, 
therefore,  I  will  gather  you  into  the  midst  of  Jerusa- 
lem. As  they  gather  silver,  and  brass,  and  iron,  and 
lead,  and  tin,  into  the  midst  of  the  furnace,  to  blow  the 
fire  upon  it,  to  melt  it;  so  will  I  gather  you  in  mine 
anger,  and  in  my  fury,  and  I  will  leave  you  there,  and 
melt  you.  Yea,  I  will  gather  you,  and  blow  upon  you 
in  the  fire  of  my  wrath,  and  ye  shall   be  melted  in  the 


178  rayner's  lectures. 

midst  thereof.  As  silver  is  melted  in  the  midst  of  the 
furnace,  so  shall  ye  be  melted  in  the  midst  thereof; 
and  ye  shall  know  that  I  the  Lord  have  poured  out  my 
fury  upon  you." 

Can  any  one  have  a  doubt  of  the  true  application  of 
this  prediction  ?  We  should  think  not.  And  does  not 
our  Saviour,  in  the  parable  of  the  tares,  evident!}'  al- 
lude to  the  same  events  and  calamities,  under  the  same 
figure  of  a  furnace  1  Notice  his  language.  "As 
therefore  the  tares  are  gathered  and  burned  in  the 
fire  ;  so  shall  it  be  in  the  end  of  this  world — (meaning 
the  end  of  that  age,  or  dispensation  of  the  Jews.) 
The  Son  of  man  shall  send  forth  his  angels,  (messen- 
gers or  agents,)  and  they  shall  gather  out  of  his  king- 
dom all  things  that  offend,  and  them  which  do  iniqui- 
ty, and  shall  cast  them  into  a  furnace  of  fire  ;  there 
shall  be  wailing  and  gnashing  of  teeth." 

To  the  same  period,  and  the  same  events,  the 
prophet  Malachi  obviously  alludes,  in  the  close  of  his 
prophecy  :  "  For,  behold,  the  day  cometh  that  shall 
burn  as  doth  an  oven  ;  and  all  the  proud,  yea,  and  all 
that  do  wickedly  shall  be  stubble  :  and  the  day  that 
cometh  shall  burn  them  up,  saith  the  Lord  of  hosts, 
that  it  shall  leave  them  neither  root  nor  branch." 

But  we  have  done  with  our  quotations  to  this  point. 
Do  you  see  their  application,  my  hearers,  to  the  latter 
part  of  our  parable?  You  will  observe  the  rich  man 
is  represented  as  intimating  that  the  evidence  of  the 
truth  afforded  his  brethren  was  insufficient ;  and  that 
should  they  be  furnished  with  more  direct  and  certain 
testimony  relative  to  their  danger,  and  the  means  of 
avoiding  it,  it  would  produce  their  conversion.  And 
he  thinks  a  messenger  sent  to  them    from   the  dead, 


RAYNER  S    LECTURES.  179 

would  be  most  certainly  efFectual.  "  If  one  went  un- 
to them  from  the  dead,  they  will  repent."  To  his 
request  Abraham  answers,  "  They  have  Moses  and 
the  prophets  ;  let  them  hear  them  ; "  and  to  his  renew- 
ed importunity  the  venerable  father  replies,  "  If  they 
hear  not  Moses  and  the  prophets,  neither  will  they  be 
persuaded,  though  one  rose  from  the  dead."* 

These  answers  fully  imply,  according  to  our  views 
of  the  parable,  that  the  writings  of  Moses  and  the 
prophets  are  sufficiently  explicit,  and  offer  to  the  Jews 
all  necessary  information,  admonition  and  counsel,  if 
they  were  disposed  to  attend  to  diem ;  but  that  if  they 
were  not, — if  through  inattention  and  obstinacy  they  be- 
came blind  to  the  true  meaning  of  those  scriptures,  and 
perverted  them  by  their  own  vain  conceits  and  tradi- 
tions, a  messenger  sent  from  the  dead  would  not  prove 
more  effectual.  Still  they  would  not  be  persuaded. 
For,  let  it  be  considered,  the  appearance  of  a  person 
from  the  dead,  would  be  but  a  transient  exhibition, 
and  would  occasion  but  a  momentary  surprise;  nor 
could  he  give  any  clearer  or  more  convincing  evidence 

*  "  If  one  went  unto  them  from  the  dead."  If  the  term  dead 
here  should  also  be  understood  metaphorically,  as  designating  the 
Gentiles,  which  is  not  improbable,  then  the  request  of  the  rich  man 
would  seem  to  intimate  that  he  supposed  if  a  messenger  or  herald 
fx6m  among  them,  who  had  embraced  the  faith  of  Abraham,  should 
go  to  the  Jews  with  the  gospel,  they  would  be  convinced  of  the 
truth  of  Christianity,  and  be  persuaded  to  repent  and  receive  it. 
But  in  this  view,  the  reply  of  the  patriarch  also  intimates,  that, 
until  the  Jews  shall  be  convinced  by  their  own  scriptures,  that  the 
Messiah  has  indeed  come,  in  the  person  of  Jesus  of  Nazareth,  they 
will  not  be  convinced  of  their  error  in  rejecting  him,  by  the  scrip- 
tures of  the  JVeio  Testament,  or  by  any  Gospel  message  or  messen- 
ger. This  measure  has  been  sufficiently  tried,  and  has  always 
proved  unsuccessful. 


130  RAYNER  S   LECTURES. 

of  his  divine  mission,  or  the  truth  of  his  message,  than 
the  writings  of  Moses  and  the  prophets  furnish. 

Nay,  none  equal  to  them  ;  for  these  are  a  standing 
testimony,  which  the  Jews  might  constantly  consult; 
and  many  of  the  most  important  predictions  contained 
in  them  have  been  fulfilled  with  astonishing  accuracy 
and  minuteness,  in  events  relating  to  their  own  nation. 

To  this  purpose  we  have  made  a  number  of  impor- 
tant extracts  from  those  sacred  records,  with  which  the 
past  and  present  history  of  that  people  so  exactly  coin- 
cide, and  which  also  so  amply  confirm  the  truth  of 
the  New  Testament  revelation,  and  the  divine  mission 
of  Jesus  of  Nazareth  as  the  promised  Messiah.  In 
this  view  of  the  subject,  it  appears  as  though  nothing 
but  the  most  perverse  obstinacy,  and  fatal,  nay,  even 
judicial  blindness,  can  account  for  the  Jews'  rejection 
of  Christ  and  his  gospel,  and  for  their  still  continuing 
in  unbelief,  and  consequently,  in  their  dispersed,  de- 
graded, and  miserable  condition, — a  hissing,  and  a  re- 
proach, and  a  by-word  among  all  the  nations  of  the 
earth,  according  to  the  prophetic  declarations  of  Moses 
and  the  prophets. 

In  this  deplorable  state  of  disappointment,  anxiety 
and  vexation,  it  may  truly  be  said  of  them,  in  the  fig- 
urative language  of  David, — "  the  sorrows  of  death 
compass  them,  and  the  pains  of  hell  get  hold  upon 
them  ;  they  find  trouble  and  sorrow."  It  is,  however, 
infinitely  satisfactory,  that  we  are  assured,  by  the  un- 
failing word  of  prophecy,  that  even  from  the  loivest 
hell  they  shall  yet  be  restored  by  the  Deliverer  out  of 
Sion.  who  shall  "  turn  away  ungodliness  from  Jacob, 
and  perverseness  from  Israel  ;  and  that  when,  abiding 
no  longer  in  unbelief,  they  shall,  at  the  appointed  time, 


rayner's  lectures.  181 

gladly  receive  their  own  long  rejected  Messiah,  sing- 
ing hosannas  to  the  son  of  David,  and  saying,  "  blessed 
is  he  that  cometh  in  the  name  of  the  Lord." 

We  have  still  a  few  remarks  to  offer  relative  to 
Abraham's  reply  to  the  request  of  the  rich  man — that 
one  should  be  sent  from  the  dead  to  his  brethren,  to 
warn  them  of  their  danger.  Abraham's  answer  im- 
plies that  the  admonitions  and  warnings  given  to  the 
Jews  by  Moses  and  the  prophets  were  sufficient.  And 
that  one  from  the  dead,  or  from  the  invisible  world, 
would  have  no  new  revelation  to  make  to  them  of  any 
terrors  or  sufferings  to  which  they  were  liable  beyond 
what  were  plainly  revealed  and  declared  in  their  own 
scriptures. 

And  now,  my  hearers,  this  I  think,  presents  a  forci- 
ble argument  in  favor  of  the  illustration  we  have  giv- 
en of  the  parable  ;  and  plainly  indicates  that  the  state 
of  the  rich  man,  said  to  be  in  hell,  was  designed  as  a 
figurative  representation  of  the  calamities  and  troubles 
of  the  house  of  Israel,  or  the  Jewish  people,  in  this 
world.  Because  the  writings  of  Moses  and  the  pro- 
phets do  no  where  teach  the  doctrine  of  endless  hell 
torments  in  a  future  state,  nor  contain  a  single  threat- 
ening of  the  kind. 

What  was  the  general  tenor  of  Moses's  language  to 
the  Israelites,  whom  with  great  reason  he  often  calls  a 
rebellious  people  ?  It  was  in  substance  as  follows  : 
that  if  they  would  fear  the  Lord  and  be  obedient,  they 
should  be  prosperous  and  happy  above  all  people ;  but 
that  if  they  should  be  disobedient  and  rebellious,  they 
should  be  visited  with  evil  diseases  and  sore  sicknesses; 
should  be  cursed  in  their  basket  and  in  their  store — 
be  driven  out  of  their  land  by  their  enemies,  and 
16 


182  rayner's  lectures. 

scattered,  few  in  number,  among  all  the  nations  of  the 
earth,  he.  But  did  he  ever  tell  them  that  the  ven- 
geance of  Heaven  would  pursue  them  in  another 
world,  and  torment  them  there  forever  ?  No ;  he 
never  intimated  to  them  any  thing  of  the  kind.  And 
yet  it  cannot  be  doubted  that  he  would  have  faithfully 
warned  the  people  under  his  charge,  of  such  sufferings, 
if  he  had  known  or  believed  that  they  were  in  any  dan- 
ger of  such  punishment  and  misery  in  a  future  state. 

What  was  the  language  of  the  prophets  ?  It  was  in 
substance  as  follows :  "  If  ye  will  be  willing  and 
obedient,  ye  shall  eat  the  good  of  the  land  ;  but  if  ye 
be  disobedient  and  rebellious,  ye  shall  be  devoured  by 
the  sword,  by  the  famine,  and  by  the  pestilence  ;  for 
the  mouth  of  the  Lord  hath  spoken  it."  But  not  a 
word  escapes  them  about  the  torments  of  hell  in  an- 
other world.  The  irresistible  inference  is,  that  they 
knew  of  no  such  sufferings.  Indeed,  I  believe  no 
preachers  or  writers  of  note,  attempt  to  prove  the  doc- 
trine of  punishment  and  suffering  in  a  future  state,  by 
an  appeal  to  the  scriptures  of  the  Old  Testament. 

Dr.  Campbell,  the  celebrated  Scotch  Presbyterian 
divine,  holds  the  following  plain  language  upon  the 
subject :  "  It  is  plain,  that  in  the  Old  Testament,  the 
most  profound  silence  is  observed  in  regard  to  the  slate 
of  the  deceased."  And  he  clearly  intimates  that  the 
doctrine  of  hell  torments  is  of  heathen  origin.  He 
says,  "  On  this  subject  of  a  future  state,  we  find  a  con- 
siderable difference  in  the  popular  opinions  of  the 
Jews  in  our  Saviour's  time,  from  those  which  prevailed 
in  the  days  of  the  ancient  prophets."  And  he  tells  us 
how  this  change  of  opinion  came  to  take  place  among 
the  Jews  ; — that  it  was  in  consequence  of  "  their  inter- 


rayner's  lectures.  183 

course  with  the  pagans,  in  the  time  of  the  captivity." 
From  them  they  imbibed  the  doctrine  of  a  retribution 
and  of  punishment  in  a  future  state.  He  says,  "  The 
Jews  did  not  indeed  adopt  the  pagan  fables  on  this 
subject,  nor  did  they  express  themselves  entirely  in 
the  same  manner  ;  but  their  general  train  of  thinking 
came  pretty  much  to  coincide."  He  admits  that  the 
Old  Testament  is  silent  upon  the  subject  of  future 
punishment,  but  that  it  was  taught  in  pagan  fables, 
and  that  the  Jews  learned  it  in  their  intercourse  with 
them. 

The  pagan  oracles,  or  fables,  do  indeed  contain  de- 
scriptions o(  hades  ^nd  tartar  us,  sls  the  receptacle  oi 
souls,  where  horrid  sufferings  are  endured  : — 

"  And  torture  without  end  still  urges,  in 
A  fiery  deluge,  fed  with  ever-burning 
Sulphur,  unconsumed," 

But  the  faithful  father,  refers  not  the  rich  man's  breth- 
ren to  heathen  fables,  nor  unauthorized  Jewish  tradi- 
tions ;  but  to  the  inspired  writings  of  Moses  and  the 
prophets,  which  contain  all  necessary  instructions  and 
warnings  for  the  Jewish  people  under  that  dispensation, 
without  the  terrors  of  endless  torments  in  another 
world.  And  these  sacred  records,  if  duly  attended  to, 
would  lead  them  to  embrace  the  long  predicted  Mes- 
siah and  His  gospel, — the  new  and  better  covenant, 
established  upon  better  promises,  bringing  life  and  im- 
mortality to  light. 

This  reply  of  father  Abraham,  furnishes,  we  think, 
an  unanswerable  objection  to  the  doctrine  of  hell  tor- 
ments in  a  future  state,  which  this  parable  has  been 
commonly  thought  to  inculcate  ;  and  also  affords  an 
argument  in  favor  of  the  exposition  and  application 


184  rayner's  lectures. 

given  of  it  in  these  Lectures,  which,  but  for  popular 
opinion  and  prejudice  founded  on  long  but  unauthorized 
tradition,  would,  we  think,  appear  conclusive  and  irre- 
sistible. 

We  have  finished  our  illustration  of  this  noted  para- 
ble of  the  Rich  Man  and  Lazarus,  confessedly  one  of 
the  most  important  passages  among  the  teachings  of  our 
Saviour.  We  have  examined  it  with  much  care  and 
pains,  and  have  aimed  to  give  it  an  impartial  and 
thorough  investigation.  It  has  occupied  much  more 
time  than  we  anticipated,  an^  about  double  the  number 
of  Lectures  that  we  had  calculated.  Yet  we  do  not 
discover  any  part  that  might  have  been  advantageously 
omitted,  or  much  contracted.  And  I  have  been  much 
gratified  in  observing,  by  the  numerous  congregation 
that  has  attended  through  the  whole  course,  and 
the  patient  and  very  particular  attcrt'on  that  lias  been 
given,  that  the  discussion  has  been  in  a  good  degree 
interesting. 

We  promised,  if  time  would  permit,  at  the  close  of 
this  last  Lecture  of  the  series,  to  give  an  analysis  of 
the  whole.  This,  you  will  perceive,  by  the  space 
already  occupied  in  the  present  discourse,  must  neces- 
sarily be  very  short. 

In  the  first  Lecture,  we  proceeded  to  consider  the 
passage  as  it  appears  to  have  been  commonly  under- 
stood ;  as  containing  a  statement  of  facts  and  circum- 
stances concerning  tiuo  individuals — a  rich  man,  and 
a  beggar.  We  noticed  the  condition  and  character  of 
each  of  them  distinctly,  together  with  their  death. 

In  the  second  discourse,  we  took  notice  of  the 
disposition  that  was  made  of  these  two  individuals 
at,  or  subsequently   to,  their   death.      The  common 


rayner's  lectures.  185 

opinion  of  the  meaning  of  the  phrase,  Abraham's 
bosom — the  opinion  also  that  the  rich  man  went  imme- 
diately to  a  place  of  punishment  in  a  future  state,  call- 
ed hell.  We  showed,  at  considerable  length,  that  if 
this  was  to  be  understood  as  a  real  occurrence,  accord- 
ing to  the  literal  meaning  of  the  language  employed, 
it  was  the  only  one  of  the  kind,  of  which  we  have  any 
account  in  the  Bible.  The  third  Lecture  was  almost 
wholly  employed  in  considering  the  meaning  of  the 
word  hell.  Its  derivation — the  ancient  and  modern 
understanding  of  it, — the  use  and  application  generally 
made  of  it  by  the  clergy  and  others,  &ic. 

In  the  fourth  was  noticed  the  rich  man's  prayer,  or 
his  first  request  to  Abraham  ;  together  with  the  patri- 
arch's answer.  We  gave,  also,  what  is  the  common 
opinion  of  the  great  gulf,  with  several  extracts  from 
Adam  Clarke's  commentary  upon  it,  &tc. 

In  the  fifth  Lecture,  we  considered  the  rich  man's 
second  petition, — the  object  of  it,  together  with  father 
Abraham's  reply  to  this  also.  We  closed  this  Lecture 
with  an  important  query,  concerning  the  supposed 
liability  of  mankind  to  future  endless  punishment.  In 
all  these  Lectures,  we  stated,  under  each  particular,  our 
objections  to  the  commonly  received  interpretation,  and 
the  reasons  foi  them. 

In  the  sixth  discourse,  we  commenced  giving,  defi- 
nitely, our  own  opin-ion  of  the  meaning  of  the  passage. 
Showed  that  it  was  evidently  a  parabolical  representa- 
tion, and  not  to  be  understood  literally.  We  then  began 
an  examination  of  the  context,  which  was  continued 
through  that  Lecture  and  most  of  the  seventh.  We 
particularly  noticed  the  immediate  connexion  of  the 


186  rayner's  lectures. 

parable,  and  explained  what  we  understood  to  be  desig- 
nated by  the  rich  man  clothed  in  purple,  &ic. 

In  the  eighth  Lecture  we  took  up  the  description  of 
the  beggar, — showed  what  we  understood  to  be  repre- 
sented under  that  character — what  by  his  death — his 
being  carried  by  the  angels  to  Abrahain's  bosom,  he.  ; 
and  how  also  the  rich  man's  death  and  burial  was  to 
be  understood, — and  what  was  the  meaning  of  his  be- 
ing in  hell.  We  then  gave,  very  particularly,  our  own 
views  of  the  meaning  of  the  great  gulf — inquired 
whether  it  would  ever  be  removed,  and  when,  &tc. 

The  present  Lecture,  which  finishes  the  course,  you 
have  just  heard.  In  it  we  have  considered  the  case  of 
the  rich  man's  five  brethren — his  request  in  their  be- 
half— the  patriarch's  reply,  and  direction  to  them  to 
attend  to  the  directions  of  Moses  and  the  prophets,  as 
being  fully  sufficient  for  their  instruction  and  warning. 
And,  finally,  his  declaration,  that  "  If  they  hear  not 
Moses  and  the  prophets,  neither  will  they  be  persuaded, 
though  one  rose  from  the  dead." 

If  the  illustration  we  have  given  of  this  parable  shall 
be  thought  incorrect,  either  in  substance  or  in  any  of 
its  parts,  I  shall  be  exceedingly  glad  to  have  the  error, 
or  errors,  clearly  pointed  out,  and  the  true  meaning 
of  the  important  passage  given. 

We  have  no  wish,  (I  speak  in  behalf  of  my  brethren 
as  well  as  for  myself,)  we  have  no  desire  to  embrace 
error  ourselves,  or  to  teach  it  to  others.  We  would 
not  willingly  pervert  the  sacred  records  in  any  in- 
stance, nor  explain  them  away,  nor  withhold  any  part 
of  their  counsel.  Nor  would  we  go  beyond  the  word 
of  the  Lord,  to  add  any  thing  of  our  own  mind;  nor 


rayner's  lectures.  187 

give  countenance  to  what — after  careful  examination — 
we  honestly  believe  has  been  added  by  others;  or  to 
any  constructions  of  the  word  of  God  which  we  have 
become  persuaded  are  erroneous, — however  long  and 
generally  such  constructions  may  have  been  approved, 
and  by  whatever  human  authority  they  rnay  have  been 
sanctioned.  The  truth  is  as  valuable,  and  the  knowl- 
edge of  it  as  desirable  to  us  as  to  others  ;  we  would 
search  for  it  as  for  hid  treasure. 

The  terrors  of  a  future  state,  which  have  been  so 
long  and  so  fearfully  set  forth  by  public  teachers  and 
ministers  of  the  word,  and  which  the  subject  of  the 
foregoing  Lectures  is  thought  fully  to  warrant,  we 
believe  the  scriptures,  fairly  and  consistently  illustrated, 
do  not  contain ;  and  therefore  that  the  exhibition  of 
such  terrors  is  not  useful,  but  injurious.  '^  The  gospel 
of  the  grace  of  God  ;  "  the  proclamation  of  ''  good 
tidings  to  all  people,"  which  pre-eminently  displays  the 
goodness  and  the  glory  of  God,  will  be  found  most 
salutary  and  effectual  in  leading  sinners  to  repentance. 
May  God,  of  his  infinite  mercy,  give  us  a  right  under- 
standing of  his  word,  of  the  writings  of  Moses  and  the 
prophets,  and  of  the  gospel  of  Jesus  our  Saviour,  to 
our  unspeakable  comfort  and  joy.     Amen. 


UmVER^^LIST  BOOKS. 
MARSH,  CAPEN  &  LYON, 

RO.    133  WASHINGTON   STREET,  PUBLISH    AND    KEEP  FOR 
SALE    THE    FOLLOWING    VALUABLE    BOOKS,  VIZ. 

Ancient  History  of  Universalisin,  by  H.  Ballou,  2d. 
Modern         "         "         by  Thomas  Whittemore. 
Ballou's  Treatise  on  Atonement. 

"         Notes  on  the  Parables. 

"         Lecture  Sermons. 

«         Select. 

«*  Oiilm})ortant  Doctrinal  Subjects. 

"         Letters  on  Divine  Revelation. 
Balfour's  First  Inquiry  on  the   words  rendered   Hell, 
(third  edition). 

"         Second         "         "         "         "  Devil, 

Everlasting,  &c. 

"         Essays   on    the    Intermediate    State   of   the 
Dead,  &c. 

"         Letters  to  Hudson. 

"         Reply  to  Stuart's  Exegetical  Essay. 
Hudson's  Letters  to  Hosea  Ballou. 
Smith's  Illustrations  on  Divine  Government. 
Whittemore's  Notes  on  the  Parables. 
Winchester's  Dialogues. 
Life  of  Rev.  John  Murray,  with  Notes  and  Appendix, 

by  L.  S.  Everett. 
Kneeland's  Lectures. 
Rev.  John  Tyler's  Six  Sermons  on  Universalism,  (late 

of  the  Episcopal  Church). 
Petitpierre  on  Divine  Goodness. 
Pickering's  Lectures  in  Defence  of  Divine  Revelation, 

with  a  Likeness  of  the  Author. 
Warren  Skinner's  Essay  on  the  Coming  of  Christ. 
Hutchinson's  Christian  Triumph. 
Streeter's  Latest  News  from  Three  Worlds,  &c. 

"         Familiar  Conversations. 
Dean's  Lectures  in  Defence  of  the  Final  Restoration. 
Cobb's  Sermon  on  the  Resurrection,  mentioned  in  John 

5:  28,  29. 
Dodd's  Sermon,  "The  Second  Death  Illustrated." 
Evangelists'  Manual. 
Fuller's  Letters  to  Rev.  E.  Barnes. 
Shecut's  Strictures  on  Certain  Select  Passages  in  Clark's 
Commentary. 


The  Christian  Visitant,  in  vols  of  12  Numbers  each,  a 
cheap  and  popular  work, 
Also  a  variety  of  other  Sermons  and  Tracts 


SABBATH  SCHOOL  BOOKS. 
Child's  Scriptural  Catechism,  by  Rev.  H.  Ballott. 
Scripture  Doctrine,  by  S.  R.  Smith. 
Catechumen's  Guide,  by  W.  I.  Reese. 
Life  of  Christ,  by  W.  S.  Balch. 
Universalist    Sabbath    School    Book,    adapted   to   the 

Younger  Classes,  No.  1,  by  T.  F.  King. 
Primary  Questions  on  Select  Portions  of  Scripture,  by 

C.  Hudson. 
Questions  on  Select  Portions  of  Scripture,  designed  for 

the  Higher  Classes  in   Sabbath   Schools,  by  C. 

Hudson. 


HYMN  BOOKS. 

Streeter's    New  Hymn   Book,  handsomely  bound   in 
black,  (sixth  edition). 
"         "        "        extra. 
Ballou  and  Turner's  Hymn  Book. 
Hymn  Book  for  Sunday  Schools. 

Marsh,  Capen  and  Lyon,  keep  constantly  for  sale  a* 
their  respective  Stores  in  Boston,  and  Concord,  N.  H.' 
in  large  or  small  quantities,  a  complete  assortment  of 
School,  Classical,  Medical,  Theological,  Lavr,  Juvenile, 
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•*^ 


DATE  DUE 

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DEMCO  38-297 


